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HODOI ELEKTRONIKAI
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Grégoire de Nysse, Discours catéchétique

καὶ

Chapitre

[20]   τὸ θεῖον, ἀλλὰ καὶ δίκαιον καὶ ἀγαθὸν καὶ σοφὸν καὶ πᾶν

[26]   ἐνήργησεν, ὁ δὲ δίκαιος ἅμα καὶ ἀγαθὸς καὶ σοφὸς ἐπὶ σωτηρίᾳ

[15]   γὰρ δὴ θεμιτὸν ἦν αὐτοσοφίαν καὶ ἀγαθότητα καὶ ἀφθαρσίαν, καὶ εἴ

[39]   τῆς τοῦ πρώτου καὶ ἀληθινοῦ καὶ ἀγαθοῦ θεοῦ φύσεως, τῆς τοῦ

[5]   ἐν τῇ φύσει τὸ αὐτοκρατὲς καὶ ἀδέσποτον, ὥστε ἆθλον ἀρετῆς εἶναι

[27]   ὁ διαπτύων ὡς αἰσχρόν τε καὶ ἄδοξον τὸ εἶδος τῆς ἀνθρωπίνης

[1]   λόγον ἔχει, οὕτως ἡ ἄφθαρτος καὶ ἀεὶ ἑστῶσα φύσις ἀίδιον ἔχει

[39]   τῆς ἀμετάστατόν τε καὶ παγίαν καὶ ἀεὶ ὡσαύτως ἔχουσαν ἐν τῷ

[15]   ἀνθρωπίνης φύσεως καταβῆναι, οὕτως ἐλεεινῶς καὶ ἀθλίως τῆς ἀνθρωπότητος διακειμένης; ἀλλ´

[4]   λόγῳ τοῦ κυρίου οἱ οὐρανοὶ καὶ αἱ δυνάμεις αὐτῶν ἐν τῷ

[1]   φύσεως τῆς ἡμετέρας μέτρον συνταπεινοῦνται καὶ αἱ τῶν τοιούτων ὀνομάτων ἐμφάσεις.

[0]   τὸ σοφόν τε καὶ ἄφθαρτον καὶ ἀίδιον καὶ εἴ τι ἄλλο

[5]   οὐ γαστρὸς πλησμονήν, ἀλλὰ γνῶσιν καὶ ἀιδιότητα ζωῆς τοῖς γευσαμένοις δίδωσι,

[1]   κόσμον εἶναι, τοῦ τὸ ἀγαθὸν καὶ αἱρουμένου καὶ δυναμένου, ὁ δὲ

[6]   κατανόησις, εἰς τὸ νοητόν τε καὶ αἰσθητὸν τῆς θεωρίας διῃρημένης. καὶ

[6]   τούτου χάριν ἐκ νοητοῦ τε καὶ αἰσθητοῦ τὸ κατὰ τὸν ἄνθρωπον

[15]   γίνεται φύσει, μόνον δὲ ἀπρεπὲς καὶ αἰσχρὸν τὸ κατὰ κακίαν πάθος,

[14]   πίστιν, εἰ θεός, τὸ ἀχώρητον καὶ ἀκατανόητον καὶ ἀνεκλάλητον πρᾶγμα, τὸ

[35]   τῆς ἀναστάσεως σῶον καὶ ἀπαθῆ καὶ ἀκέραιον καὶ πάσης τῆς κατὰ

[28]   εὔλογον κρίνοιτο; οὐ γὰρ ὀφθαλμῷ καὶ ἀκοῇ καὶ γλώσσῃ, ἢ ἄλλῳ

[24]   δυνάμεως κατὰ φύσιν πώς ἐστι καὶ ἀκόλουθον. καὶ οὐκ ἄν τινα

[11]   κτίσιν παρὰ τῆς ἀσωμάτου τε καὶ ἀκτίστου φύσεως ὑποστῆναι πιστεύοντες, τὸ

[39]   εἰ ἔξω τῆς τοῦ πρώτου καὶ ἀληθινοῦ καὶ ἀγαθοῦ θεοῦ φύσεως,

[3]   πνεῦμα, καὶ ἕτερον ὁ λόγος, καὶ ἄλλο πάλιν ἐκεῖνο, οὗ καὶ

[26]   τὰς τῶν ἐπιβουλευομένων ἐλπίδας τρέπειν καὶ ἄλλο παρὰ τὸ ἐλπισθὲν κατεργάζεσθαι.

[39]   βαπτιζόμενον, πάλιν τῷ τρεπτῷ τε καὶ ἀλλοιουμένῳ ἐγγεννηθῆναι βίῳ· τῇ γὰρ

[39]   εἰσελθεῖν ἢ πάλιν τῷ ἀστατοῦντι καὶ ἀλλοιουμένῳ ἐγκυματοῦσθαι βίῳ; ἐπεὶ οὖν

[6]   τῆς κατὰ τροπὴν καὶ μεταβολὴν καὶ ἀλλοίωσίν ἐστιν ἀνεπίδεκτος, πᾶν δὲ

[21]   τοίνυν κατὰ τὴν τρεπτήν τε καὶ ἀλλοιώτην ὁρμήν τε καὶ κίνησιν

[35]   μεταμελείᾳ μὲν εἰς μῖσός τε καὶ ἀλλοτρίωσιν τῆς κακίας χωρῶν, τῷ

[21]   θείαν δύναμιν εἰς οὐσίαν μεθισταμένης, καὶ ἄλλως δὲ τῆς τροπῆς ἀναγκαίως

[6]   ἐμμίξας ὁ ἀντικείμενος σβέσιν τινὰ καὶ ἀμαύρωσιν τῆς εὐλογίας ἐποίησεν, ἧς

[20]   τὴν παγίαν ἐν τῷ ἀγαθῷ καὶ ἀμετάβλητον φύσιν; οὐ γὰρ ἂν

[39]   ἀκτίστου φύσεως τὸ ἄτρεπτόν τε καὶ ἀμετάθετον ἐν ἑαυτῇ κεκτημένης, τῆς

[18]   θυσιαστήρια καὶ τὴν σεμνήν τε καὶ ἀναίμακτον ἱερωσύνην καὶ τὴν ὑψηλὴν

[37]   ἕτερον τρόπον ἐν μετουσίᾳ τε καὶ ἀνακράσει τοῦ σώζοντος γίνεται. ὥσπερ

[6]   κατὰ θείαν σοφίαν μίξις τε καὶ ἀνάκρασις, ὡς ἂν πάντα τοῦ

[39]   ποιήσῃ, ἐξὸν τὴν ἄτρεπτόν τε καὶ ἀναλλοίωτον ἀρχηγὸν ποιήσασθαι τῆς ἰδίας

[39]   τριάδα εἰς τὴν ἄτρεπτόν τε καὶ ἀναλλοίωτον εἰσελθεῖν ζωήν, τὸν δὲ

[18]   δηλαδὴ ταῦτα, μὴ σαφῆ τε καὶ ἀναμφίβολον τῆς θείας ἐπιδημίας ἔχοντες

[15]   δουλείας κατεχόμενος. ἆρα μικρὰ ταῦτα καὶ ἀνάξια τὸν θεὸν δυσωπῆσαι πρὸς

[35]   τοῦ ὕδατος, τὴν σωτήριον ταφὴν καὶ ἀνάστασιν τὴν ἐν τριημέρῳ γενομένην

[35]   τοῦ συγκρίματος ἡμῶν ἀνάπλασίν τε καὶ ἀναστοιχείωσιν βλέπων· πρὸς τοῦτο γὰρ

[26]   φύσεως ἰδιωμάτων γενόμενος, γενέσεώς τε καὶ ἀνατροφῆς καὶ αὐξήσεως, καὶ μέχρι

[6]   φύσις ἀσώματόν τι χρῆμά ἐστι καὶ ἀναφὲς καὶ ἀνείδεον· ἡ δὲ

[6]   τι χρῆμά ἐστι καὶ ἀναφὲς καὶ ἀνείδεον· ἡ δὲ αἰσθητὴ κατ´

[14]   θεός, τὸ ἀχώρητον καὶ ἀκατανόητον καὶ ἀνεκλάλητον πρᾶγμα, τὸ ὑπὲρ πᾶσαν

[8]   κατ´ ἀνάγκην ἐπακολουθοῦσιν ἄρρητοί τινες καὶ ἀνέκφραστοι ἀλγηδόνες, ὧν ἡ διήγησις

[16]   συγκρίματος, διὰ τῆς ἀρρήτου ἐκείνης καὶ ἀνεκφράστου συνανακράσεως τοῦτο οἰκονομήσασθαι, τὸ

[11]   ψυχῆς τὴν σάρκα νεκράν τε καὶ ἀνενέργητον γίνεσθαι, καὶ τὸν τῆς

[33]   μὴ παρούσης ἀκίνητόν ἐστιν ἐκεῖνο καὶ ἀνενέργητον. εἰ οὖν ἐκεῖ οὐ

[11]   καταλείπομεν, ὡς ἄρρητον παντάπασιν ὄντα καὶ ἀνερμήνευτον. ~Τοῦ δὲ θεὸν ἐν

[5]   ἐστὶν αἴτιος κακῶν, ἀδέσποτόν τε καὶ ἄνετόν σοι κατασκευάσας τὴν φύσιν,

[28]   θάνατον ἄπρακτον εἶναι τρόπον τινὰ καὶ ἀνήνυτον, πάντοτε πρὸς τὸ λεῖπον

[34]   χωρισθείσης ἄπρακτός ἐστιν ἡ σπουδὴ καὶ ἀνόνητος, πόσῳ μᾶλλον ἐν τῷ

[37]   ὥσπερ διὰ τῆς στερρᾶς τε καὶ ἀντιτύπου τροφῆς τὸ στερρὸν τοῦ

[4]   ῥήμασι συνδιεξερχόμενον πνεῦμα. ἄπρακτα πάντως καὶ ἀνυπόστατα κἀκεῖνα κατασκευάσουσιν οἱ πρὸς

[4]   ἔχει. ἀλλὰ μὴν ἀνενέργητά τε καὶ ἀνυπόστατα τὰ παρ´ ἡμῖν ῥήματα

[23]   ἄφθορον, καὶ θήλην ἐκ παρθενίας, καὶ ἄνωθεν ἐπιμαρτυρούσας τῷ ὑπερφυεῖ τῆς

[35]   πάλιν διὰ τῆς ἀναστάσεως σῶον καὶ ἀπαθῆ καὶ ἀκέραιον καὶ πάσης

[35]   κατόπιν ἑπόμενοι τὰς ποικίλας τε καὶ ἀπατηλὰς τῶν οἴκων ἀναστροφὰς διεξέρχονται,

[15]   τῆς πίστεως, ὡς ἀνάρμοστά τε καὶ ἀπεμφαίνοντα περὶ τῆς θείας φύσεως

[26]   πυρὸς δαπάνῃ τὸ ἀλλότριόν τε καὶ ἀπόβλητον οἱ θεραπευταὶ τοῦ χρυσίου

[5]   μὴ ὄντος τοῦ μετέχοντός τε καὶ ἀπολαύοντος. εἰ τοίνυν ἐπὶ τούτοις

[8]   δυνατὸν ἦν καὶ πρέπον ἅμα καὶ ἀπολομένην ἀνακαλέσασθαι. ὃ παρὰ τοῦ

[8]   καιρῷ τῆς κρίσεως τέμνεταί τε καὶ ἀποξύεται τῇ ἀρρήτῳ ἐκείνῃ σοφίᾳ

[16]   ἡ διὰ τοῦ ἐπιρρύτου τε καὶ ἀπορρύτου τῆς τροφῆς τοῦ ὑποκειμένου

[28]   περὶ αὐτὴν ὡς αἰσχρόν τε καὶ ἀπρεπὲς διαβάλλοιτο. εἰ οὖν μόνης

[5]   αὐτῶν ἀποδοκιμάσει ὡς ἀπίθανόν τε καὶ ἀπρεπῆ περὶ θεοῦ λέγεσθαι. οὐκοῦν

[27]   τὸ θεῖον. τοῦ γὰρ ὑψίστου καὶ ἀπροσίτου κατὰ τὸ ὕψος τῆς

[3]   μυστηρίου βαθύτητα· πῶς τὸ αὐτὸ καὶ ἀριθμητόν ἐστι καὶ διαφεύγει τὴν

[32]   φύσεις πρὸς μίαν σύμπνοιάν τε καὶ ἁρμονίαν δι´ ἑαυτοῦ συνάγων ἐν

[7]   ἀγαθὸν ὁριζόμενοι διὰ τὸ πάθεσι καὶ ἀρρωστήμασιν ὑποκεῖσθαι κατ´ ἀνάγκην τὴν

[37]   ἡ σύστασις ἐξ οἴνου τε καὶ ἄρτου ἐστί, τοῖς σώμασι τῶν

[32]   προσήγγισεν, ὅσον τῆς νεκρότητος ἅψασθαι καὶ ἀρχὴν δοῦναι τῇ φύσει τῆς

[5]   εἰ δὲ τοῦτο ἄτοπόν τε καὶ ἀσεβές, ὁμολογεῖται πάντως ὅτι λόγον

[1]   ὀνομάτων ἐμφάσεις. ἐπειδὴ γὰρ φθαρτὴ καὶ ἀσθενὴς ἡμῶν ἡ φύσις, διὰ

[4]   δὲ καὶ δύναμις ἀπὸ ῥημάτων καὶ ἄσθματος τηλικαύτη, ὡς ἐξαρκεῖν πρὸς

[40]   πλεονεξίαν πάθος καὶ ἡ ἀκόλαστος καὶ ἀσχήμων διάνοια καὶ τῦφος καὶ

[1]   εἰ ὑφέστηκε νοερόν τι χρῆμα καὶ ἀσώματον ὤν, ζῇ πάντως· εἰ

[5]   τῶν ὄντων συστάσεως, ἀλογίαν τε καὶ ἀτεχνίαν τῇ ἀρχῇ τοῦ παντὸς

[26]   γενόμενος, γενέσεώς τε καὶ ἀνατροφῆς καὶ αὐξήσεως, καὶ μέχρι τῆς τοῦ

[30]   ἡ προαίρεσις, ἀδούλωτόν τι χρῆμα καὶ αὐτεξούσιον, ἐν τῇ ἐλευθερίᾳ τῆς

[5]   δὴ τῆς κατὰ τὸ ἀδέσποτον καὶ αὐτεξούσιον χάριτος. εἰ γάρ τις

[6]   πρὸς τὴν ἀλλοίωσιν ἔχει, διότι καὶ αὐτὴ τῆς κτίσεως ἡ ὑπόστασις

[37]   σύστασις ἦν, καὶ τρόπον τινὰ καὶ αὐτὸ ἄρτος ἦν· ἐνταῦθά τε

[37]   ἑκάστου διὰ τοῦ μέρους γίνεσθαι καὶ αὐτὸ μένειν ἐφ´ ἑαυτοῦ ὅλον.

[37]   πίστις ἐστί, πρὸς πάντας μεριζόμενον καὶ αὐτὸ οὐ μειούμενον. τάχα τοίνυν

[18]   τὸ ἀρχαῖον νενομισμένων μηδέν, ἀλλὰ καὶ αὐτὸν τὸν σεβάσμιον αὐτοῖς ἐν

[26]   ἀπολωλότα διὰ τούτων εὐεργετῶν, ἀλλὰ καὶ αὐτὸν τὸν τὴν ἀπώλειαν καθ´

[26]   τε ἄνθρωπον τῆς κακίας ἐλευθερῶν καὶ αὐτὸν τὸν τῆς κακίας εὑρετὴν

[26]   ἰδίας προαιρέσεως κατεβάλετο· ἀπατᾶται γὰρ καὶ αὐτὸς τῷ τοῦ ἀνθρώπου προβλήματι

[6]   ἑαυτοῦ γενέσθαι πείσας φονέα τε καὶ αὐτόχειρα. ἐπειδὴ γὰρ διὰ τῆς

[3]   ἑκατέραν τε τῶν αἱρέσεων καθαιροῦσαν καὶ ἀφ´ ἑκατέρας παραδεχομένην τὸ χρήσιμον.

[16]   αὐτῷ τοῦ ἀγγείου, σκεδαννυμένου τε καὶ ἀφανιζομένου, μηδενὸς ὄντος τοῦ περιστέγοντος.

[15]   θεμιτὸν ἦν αὐτοσοφίαν καὶ ἀγαθότητα καὶ ἀφθαρσίαν, καὶ εἴ τι ὑψηλόν

[0]   εἴτε κατὰ τὸ σοφόν τε καὶ ἄφθαρτον καὶ ἀίδιον καὶ εἴ

[6]   ἐπειδὴ πρὸς τὸ ἀγαθόν τε καὶ ἄφθονον ἐπέμυσεν ὄμμα, ὥσπερ ὁ

[18]   βωμοὺς καὶ προπύλαια καὶ τεμένη καὶ ἀφιδρύματα καὶ ὅσα ἄλλα τοῖς

[0]   οἱ κατὰ Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Βασιλείδην καὶ ὁ λοιπὸς κατάλογος

[6]   ὑπεκκαύματα ἦν· ἰσχύι δέ τινι καὶ βίᾳ δυνάμεως κατεργάσασθαι τὸ κατὰ

[1]   τι πέρ ἐστιν ἀγαθόν, τοῦτο καὶ βούλεσθαι, βουλομένην δὲ πάντως καὶ

[1]   ὡς καὶ τὰ ἄλλα πάντα. καὶ γὰρ δύναμίς τις καὶ ζωὴ

[37]   τοῦ θεοῦ λόγου μεταποιεῖσθαι πιστεύομεν. καὶ γὰρ ἐκεῖνο τὸ σῶμα ἄρτος

[20]   σοφίας ἐνεργὸν τὴν φιλανθρωπίαν ποιούσης. καὶ γὰρ ἐπὶ τῶν ἀρρώστως διακειμένων

[29]   πρὸς τὴν εὐεργεσίαν ἡμῶν ἀναβολή. καὶ γὰρ ἐπὶ τῶν σωματικῶν νοσημάτων,

[8]   πρὸς τὸ πονηρὸν ὁρμῆς εἶναι. καὶ γὰρ ᾔδει τὸ ἐσόμενον καὶ

[5]   τὸ οἰκεῖον τὴν ἔφεσιν ἔχοι. καὶ γὰρ καὶ ἐν τῇ τῶν

[12]   ἐπιζητῶν πρὸς τὰς ἐνεργείας βλεπέτω. καὶ γὰρ τοῦ ὅλως εἶναι θεὸν

[32]   ἐν τῷ εὐαγγελίῳ καὶ εἴρηται καὶ γεγένηται, καὶ οὐκ ἔστιν ὅ

[13]   ἀφ´ ὧν ἀκούεις καὶ τεθνάναι καὶ γεγεννῆσθαι δίδως, ἐκ τῶν αὐτῶν

[23]   τὸν τότε φαινόμενον, κυοφορίαν ἀσυνδύαστον, καὶ γέννησιν ἄφθορον, καὶ θήλην ἐκ

[8]   αἴσθησις πρὸς τὸ παχύ τε καὶ γήινον οἰκείως ἔχει, κρείττων δὲ

[28]   οὐ γὰρ ὀφθαλμῷ καὶ ἀκοῇ καὶ γλώσσῃ, ἢ ἄλλῳ τινὶ τῶν

[24]   προσμῖξαι τῇ τοῦ θεοῦ παρουσίᾳ καὶ γυμνὴν ὑποστῆναι αὐτοῦ τὴν ἐμφάνειαν,

[8]   ἡμέτερον παράλογος συνανάκρασις, ὡς λυπεῖσθαι καὶ δάκνεσθαι τοῦ παρὰ φύσιν χωριζομένην

[9]   κόπος, καὶ ὕπνος, καὶ λύπη, καὶ δάκρυον, συκοφαντία τε καὶ δικα–

[8]   φέρων· ποίων γὰρ ἀποσφαγέντων τε καὶ δαρέντων ζῴων ἐπινοεῖται αὐτοῖς ἡ

[39]   μήποτε λάθῃ τῇ ἐλλιπεῖ φύσει καὶ δεομένῃ τοῦ ἀγαθύνοντος ἑαυτὸν εἰσποιῶν

[8]   δὲ τοιοῦτον δόγμα ἱστορικώτερον μὲν καὶ δι´ αἰνιγμάτων ὁ Μωσῆς ἡμῖν

[35]   κατωφερῆ, καὶ ἐν ἀλλήλοις μένοντα καὶ δι´ ἀλλήλων κρατούμενα. ἐπεὶ οὖν

[32]   βλέπει, καὶ περὶ αὐτόν ἐστι, καὶ δι´ ἐκείνου πρὸς ἑαυτὴν συμφυὴς

[6]   ἐστί, δυνατὸν δ´ ἂν εἴη καὶ δι´ ὀλίγου τοῖς εὐπειθεστέροις παραθέσθαι

[15]   περιέρχεται περιόδους, σώματος ὑπερχόμενος φύσιν, καὶ διὰ γεννήσεως παριὼν εἰς τὸν

[6]   τῆς γῆς τὸν ἄνθρωπον ἔπλασε καὶ διὰ τῆς ἰδίας ἐμπνεύσεως τῷ

[23]   τοῦ ὕδατος ὑποχερσουμένης τῇ βάσει, καὶ διά τινος ἀσφαλοῦς ἀντιτυπίας ὑπερειδούσης

[23]   ταῖς χερσὶ τῶν διακονούντων ἐγγεωργούμενος καὶ διὰ τοῦ κόρου τῶν ἐσθιόντων

[37]   σῶμά μου. πάσης δὲ σαρκὸς καὶ διὰ τοῦ ὑγροῦ τρεφομένης· οὐ

[8]   τῇ φύσει τὸ κακὸν καταμίξαντες, καὶ διὰ τοῦτο τῆς κατὰ τὸ

[5]   τῶν κοινῶν ἐννοιῶν ὁ Ἕλλην καὶ διὰ τῶν γραφικῶν ὁ Ἰουδαῖος

[3]   ὁρᾶται καὶ ἐν μονάδι καταλαμβάνεται, καὶ διακέκριται τῇ ὑποστάσει καὶ οὐ

[24]   θαύματι ποιεῖται, πῶς τὸ πῦρ καὶ διαμένει πῦρ ὂν καὶ ἐν

[33]   συγκρινόμενος; ἄνθρωπος λογικόν τι χρῆμα καὶ διανοητικόν ἐστι, νοῦ καὶ ἐπιστήμης

[8]   τὸ μὴ μετέχειν αὐτὰ νοῦ καὶ διανοίας χώραν οὐκ ἔχει. ἀλλ´

[3]   τὸ αὐτὸ καὶ ἀριθμητόν ἐστι καὶ διαφεύγει τὴν ἐξαρίθμησιν, καὶ διῃρημένως

[3]   ἐστι καὶ διαφεύγει τὴν ἐξαρίθμησιν, καὶ διῃρημένως ὁρᾶται καὶ ἐν μονάδι

[9]   λύπη, καὶ δάκρυον, συκοφαντία τε καὶ δικα– στήριον, καὶ σταυρός, καὶ

[20]   δεῖν πιστεύειν τὸ θεῖον, ἀλλὰ καὶ δίκαιον καὶ ἀγαθὸν καὶ σοφὸν

[32]   ἐλθεῖν τὴν ὑπερέχουσαν φύσιν, ἀλλὰ καὶ δίχα τούτου τῇ περιουσίᾳ τῆς

[5]   ἡ ἀνάγκαις τισὶν ὑπεζευγμένη τε καὶ δουλεύουσα πῶς ἂν εἰκὼν ὀνομάζοιτο;

[8]   ἀποξύεται τῇ ἀρρήτῳ ἐκείνῃ σοφίᾳ καὶ δυνάμει τοῦ, καθὼς λέγει τὸ

[1]   τοῦ τὸ ἀγαθὸν καὶ αἱρουμένου καὶ δυναμένου, ὁ δὲ λόγος οὗτος

[1]   τὸ ἁπλοῦν θεωροῖτο, ἀδυναμίας τε καὶ δυνάμεως ἐν τῇ αὐτῇ προθέσει

[33]   ἐνεργούμενον. πῶς γάρ, φασίν, εὐχὴ καὶ δυνάμεως θείας ἐπίκλησις ἐπὶ τοῦ

[4]   παντὸς ποιητὴν δογματίζοιεν. τίς δὲ καὶ δύναμις ἀπὸ ῥημάτων καὶ ἄσθματος

[1]   καὶ βούλεσθαι, βουλομένην δὲ πάντως καὶ δύνασθαι, δυναμένην δὲ μὴ ἀνενέργητον

[1]   ἐστί. τὴν δὲ προαίρεσιν ταύτην καὶ δυνατὴν εἶναι κατὰ τὸ ἀκόλουθον

[25]   θεῖον, καὶ ἐνδυόμενον καὶ ἐμπεριέχον καὶ ἐγκαθήμενον; τοῦ γὰρ ὄντος ἐξῆπται

[0]   τε καὶ ἄφθαρτον καὶ ἀίδιον καὶ εἴ τι ἄλλο θεοπρεπὲς νόημα

[26]   θανάτου καὶ φθορᾶς καὶ σκότους καὶ εἴ τι κακίας ἔκγονον τῷ

[28]   ἑαυτοῦ φύσει τὸ κακόν ἐστι καὶ εἴ τι πρὸς τὴν κακίαν

[1]   ἀγαθόν τε καὶ σοφὸν πάντως, καὶ εἴ τι τῆς κρείττονος σημασίας

[21]   δίκαιον, τὸ δυνατόν, τὸ ἄφθαρτον καὶ εἴ τι τῆς τοῦ κρείττονος

[15]   αὐτοσοφίαν καὶ ἀγαθότητα καὶ ἀφθαρσίαν, καὶ εἴ τι ὑψηλόν ἐστι νόημά

[33]   κοινόν, πρὸς αὐτοὺς ἐροῦμεν, ὑγρότητι καὶ εἰκόνι θεοῦ; ἀλλ´ οὐδὲν ἐκεῖ

[32]   θειότερον λόγον ἐν τῷ εὐαγγελίῳ καὶ εἴρηται καὶ γεγένηται, καὶ οὐκ

[16]   ἑνωθέντων, ψυχῆς λέγω καὶ σώματος, καὶ εἰς ἀεὶ διαμεῖναι τὴν ἕνωσιν.

[7]   τοῦ σώματος φύσιν σύνθετον οὖσαν καὶ εἰς διάλυσιν ῥεοῦσαν, ἐπακολουθεῖν δέ

[24]   καθαρθείη, καὶ ἡ πλάνη θεραπευθείη, καὶ εἰς τὴν ζωὴν τὸ τεθνηκὸς

[5]   λέγεσθαι. οὐκοῦν ἐξ ἑτέρας ἀρχῆς καὶ εἰς τὴν περὶ τούτου πίστιν

[37]   δὲ κατὰ τὸ προηγούμενον ἄρτος. καὶ εἰς τὴν τοῦ ὑγροῦ διαμονὴν

[13]   βλέποντες, ἴσμεν καὶ ὅθεν ἀρχόμεθα καὶ εἰς τί καταλήγομεν. ἐκ πάθους

[26]   ἀφανισμὸς μὲν τοῦ χείρονος γίγνεται καὶ εἰς τὸ μὴ ὂν μεταχώρησις,

[35]   ἀλλὰ ταὐτότης τὸ γινόμενον ἦν, καὶ εἰς τὸ παντελὲς τὸ κακὸν

[8]   τῶν εἰρημένων δῆλόν ἐστιν, ἀλλὰ καὶ ἐκ μυρίων ἑτέρων, ὧν τὸ

[39]   λογισμῷ, τίς αὐτῷ λυσιτελήσει πατὴρ καὶ ἐκ τίνος ἄμεινον αὐτῷ συστῆναι

[35]   εὐκολίαν ἐστὶν ὕδατί τε βαπτισθῆναι καὶ ἐκ τοῦ θανάτου πάλιν ἀναδῦναι.

[6]   οὖν τῆς νοητῆς κτίσεως προυποστάσης, καὶ ἑκάστῃ τῶν ἀγγελικῶν δυνάμεων πρὸς

[34]   εἶναι, καὶ ἐν πᾶσι μένειν καὶ ἑκάστῳ συνεῖναι. οὐκέτ´ οὖν ἂν

[24]   συμπλακεῖσα φύσει καὶ τοῦτο γίνεται καὶ ἐκεῖνό ἐστιν. ἐπειδὴ γάρ, καθὼς

[8]   καὶ τῆς ψυχῆς ἀπολεπτυνομένης τε καὶ ἐκτηκομένης ἐν τοῖς ὑπὲρ τῆς

[0]   γὰρ μήτε παρὰ τὸ πλέον καὶ ἔλαττον τὴν διαφορὰν ἐξευρίσκοι, διότι

[24]   τὸ ταπεινὸν τῆς φύσεως ἡμῶν καὶ ἐλπισθῆναι δύνασθαι αὐτὸν καθ´ ὁμοιότητα

[25]   εἶναι τὸ θεῖον, καὶ ἐνδυόμενον καὶ ἐμπεριέχον καὶ ἐγκαθήμενον; τοῦ γὰρ

[40]   οἰκειότητα. ἐκεῖνος ἀνοίγει τὴν χεῖρα καὶ ἐμπιπλᾷ πᾶν ζῷον εὐδοκίας, ὑπερβαίνει

[5]   τὸν ἄνθρωπον, ὡς ἀγαθῆς τε καὶ ἐν ἀγαθοῖς οὔσης κατ´ ἀρχὰς

[35]   βαρέα τε ὄντα καὶ κατωφερῆ, καὶ ἐν ἀλλήλοις μένοντα καὶ δι´

[15]   φησί, καὶ εὐεργετηθῆναι τὸν ἄνθρωπον καὶ ἐν ἀπαθείᾳ τὸν θεὸν διαμεῖναι.

[35]   ἐν ἐξουσίᾳ τὸ ὕδωρ ἐστί, καὶ ἐν αὐτῷ γενέσθαι καὶ ἐξ

[35]   κατ´ εὐκολίαν ὁ θάνατος πρόκειται, καὶ ἐν αὐτῷ γενέσθαι καὶ μὴ

[2]   πνεύματος ἔξωθεν ἐπιρρεῖν τῷ θεῷ καὶ ἐν αὐτῷ γίνεσθαι τὸ πνεῦμα

[16]   ἡμῶν διὰ τῆς ἰδίας ἀκολουθίας καὶ ἐν ἐκείνῳ πρὸς διάκρισιν τοῦ

[5]   δυνάμεως γνωρίζοι τε τὸ ὑπερκείμενον καὶ ἐν ἐπιθυμίᾳ τῆς θείας ἀιδιότητος

[35]   ζωήν. οὐκοῦν χρή τι τοιοῦτον καὶ ἐν ἡμῖν ἐπινοηθῆναι ὁμοίωμα. τίς

[35]   ἐστὶν ἡ ἐπίνοια δι´ ἧς καὶ ἐν ἡμῖν πληροῦται τοῦ παρ´

[5]   δύναμις, προαιρετική τε παντὸς ἀγαθοῦ καὶ ἐν ἰσχύι πᾶν τὸ κατὰ

[32]   παρεῖναί τε αὐτοῖς μὴ ὁρώμενον καὶ ἐν μέσῳ γίγνεσθαι, μηδὲν τῆς

[34]   ἀεὶ παρέσεσθαι τοῖς ἐπικαλουμένοις ἐπήγγελται, καὶ ἐν μέσῳ τῶν πιστευόντων εἶναι,

[3]   τὴν ἐξαρίθμησιν, καὶ διῃρημένως ὁρᾶται καὶ ἐν μονάδι καταλαμβάνεται, καὶ διακέκριται

[34]   ἐν μέσῳ τῶν πιστευόντων εἶναι, καὶ ἐν πᾶσι μένειν καὶ ἑκάστῳ

[25]   οὖν ἐν αὐτῷ τὰ πάντα καὶ ἐν πᾶσιν ἐκεῖνο, τί ἐπαισχύνονται

[16]   τε τῇ συγκρίσει τῶν διεστώτων καὶ ἐν τῇ διακρίσει τῶν συμπεπλεγμένων

[5]   τὴν ἔφεσιν ἔχοι. καὶ γὰρ καὶ ἐν τῇ τῶν ἀλόγων φύσει,

[28]   ἐφάψασθαι. ἀλλ´ ἤδη περὶ τούτου καὶ ἐν τοῖς ἔμπροσθεν εἴρηται λόγοις,

[15]   λόγον. πρῶτον μὲν οὖν, ὅπερ καὶ ἐν τοῖς φθάσασιν ἤδη μετρίως

[35]   ἀπεμιμήσατο. εἴρηται δὲ τὸ τοιοῦτον καὶ ἐν τοῖς φθάσασιν, ὅτι κατ´

[37]   αὐτῇ δυνάμεως συνέχει τε ἑαυτὴν καὶ ἐν τῷ εἶναι μένει, ἀπαύστῳ

[32]   πᾶν μέρος τοῖς οὖσιν ἐνθεωρουμένη καὶ ἐν τῷ εἶναι τὰ πάντα

[32]   θεῖον ἐμφαίνοντος, ἀκόλουθον ἂν εἴη καὶ ἐν τῷ μέρει τούτῳ μὴ

[10]   τὸ ἀνθρώπινον, τὴν θεοπρεπῆ διάνοιαν καὶ ἐν τῷ προσεγγισμῷ διασώσασθαι, πάσης

[37]   λόγος, τῇ ἀνθρωπίνῃ συνανεκράθη φύσει καὶ ἐν τῷ σώματι τῷ ἡμετέρῳ

[24]   ὑψηλόν, ἐν τῷ ταπεινῷ γενόμενον, καὶ ἐν τῷ ταπεινῷ καθορᾶται καὶ

[24]   πῦρ καὶ διαμένει πῦρ ὂν καὶ ἐν τῷ τρόπῳ τῆς κινήσεως

[5]   ἀλόγων φύσει, ὅσα τὸν ἔνυδρον καὶ ἐναέριον ἔλαχε βίον, καταλλήλως ἕκαστον

[39]   οὐδὲν ἡ κατὰ τὸ ὑπερέχον καὶ ἐνδέον ἐν ἡμῖν διαφορὰ διίστησιν

[25]   παντὶ πιστεύειν εἶναι τὸ θεῖον, καὶ ἐνδυόμενον καὶ ἐμπεριέχον καὶ ἐγκαθήμενον;

[28]   δι´ ὧν ἡ αἰσθητική τε καὶ ἐνεργητικὴ δύναμις οἰκονομεῖται· τὰ δὲ

[2]   ἀλλ´ οὐσιωδῶς ὑφεστῶτα, προαιρετικόν τε καὶ ἐνεργὸν καὶ παντοδύναμον· οὕτως καὶ

[1]   τε ζῶντα τοῦ θεοῦ λόγον καὶ ἐνεργὸν καὶ ποιητικὸν ὁμολογῶν, ὅπερ

[35]   βλέπουσιν πρὸς τὴν εὔρυθμόν τε καὶ ἐνόπλιον κίνησιν παιδευόμενοι, ὁ δὲ

[26]   ἐπαινοῦμεν, τῷ δὲ χαλεπαίνομεν· οὕτω καὶ ἐνταῦθα τῷ μὲν κατὰ τὸ

[37]   ἀπόστολος, ἁγιάζεται διὰ λόγου θεοῦ καὶ ἐντεύξεως, οὐ διὰ βρώσεως προιὼν

[8]   τοῦ θεοῦ λόγος οὐσιώδης τις καὶ ἐνυπόστατος ὢν αὐτὸς εἶναι καὶ

[35]   ἐστί, καὶ ἐν αὐτῷ γενέσθαι καὶ ἐξ αὐτοῦ πάλιν ἀναδῦναι, κατὰ

[10]   αὐτὸν οὖν τρόπον, ὡς ὁρῶμεν καὶ ἐξημμένην τοῦ ὑποκειμένου τὴν φλόγα

[37]   μεθισταμένης· τὸ γὰρ πάντων ἴδιον καὶ ἐπ´ ἐκείνης τῆς σαρκὸς ὡμολογήθη,

[8]   ἔργον ὁ ἄνθρωπος, καλόν τε καὶ ἐπὶ καλλίστοις γενόμενον, οὐ μόνον

[15]   οἷον σκότος καὶ θάνατος· οὕτω καὶ ἐπὶ τῆς ἀρετῆς οὐκ ἄν

[38]   λόγου, ὃν δι´ ὀλίγου μὲν καὶ ἐπὶ τῆς παρούσης ἐκθησόμεθα πραγματείας.

[8]   χωρισθῆναι ζωῆς προσαγορεύομεν θάνατον, οὕτως καὶ ἐπὶ τῆς ψυχῆς τὸν τῆς

[12]   συντηρητικὴν τῶν ὄντων καταλαμβάνομεν, οὕτως καὶ ἐπὶ τοῦ διὰ σαρκὸς ἡμῖν

[1]   τις ἐκ τῆς ὁμωνυμίας τοιαύτην καὶ ἐπὶ τοῦ θεοῦ τὴν ζωὴν

[20]   ἀγαθὸν εἶναι, καλῶς ἂν ἔχοι καὶ ἐπὶ τοῦ λόγου τῆς κατὰ

[10]   ἓν τὰ συναμφότερα γίνεται, οὕτω καὶ ἐπὶ τούτου· καί μοι μηδεὶς

[33]   τὸ ὑγρὸν μεταβαίνει. τὸ ἴσον καὶ ἐπὶ τούτου φαμὲν μηδὲν εἶναι

[32]   Χριστοῦ πᾶν γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων. ἐνταῦθα τὴν

[11]   θείαν φύσιν πρὸς τὴν θνητὴν καὶ ἐπίκηρον ὁμολογοῦμεν, τὸν δὲ τῆς

[1]   ἡ ἡμετέρα φύσις ἐπίκηρος οὖσα καὶ ἐπίκηρον τὸν λόγον ἔχει, οὕτως

[7]   πάντως ἐστίν, ὁ λυπηρὸς οὗτος καὶ ἐπίκηρος βίος οὐκέτ´ ἄν, φησίν,

[33]   χρῆμα καὶ διανοητικόν ἐστι, νοῦ καὶ ἐπιστήμης δεκτικόν· ἐκεῖνο δὲ ὑγρᾷ

[8]   τὴν δύναμιν, οὗ καὶ θέλημα καὶ ἔργον ἐστὶν ἡ τῶν ὄντων

[37]   ἡ δὲ δύναμις αὕτη τροφὴ καὶ ἔστι καὶ λέγεται. ἔστι δὲ

[11]   σῆς καταλήψεως· ἀλλ´ ὥσπερ ἐνταῦθα καὶ ἕτερον εἶναί τι παρὰ τὸ

[3]   τι τῇ ὑποστάσει τὸ πνεῦμα, καὶ ἕτερον ὁ λόγος, καὶ ἄλλο

[32]   δὲ σταυρὸς εἰ μέν τινα καὶ ἕτερον περιέχει λόγον βαθύτερον, εἰδεῖεν

[15]   ἀνθρωπότητος διακειμένης; ἀλλ´ ἐξῆν, φησί, καὶ εὐεργετηθῆναι τὸν ἄνθρωπον καὶ ἐν

[36]   τὸ κατὰ τὴν ἀρχήν ἐστι καὶ εὐκατόρθωτον, πίστις καὶ ὕδωρ, ἡ

[6]   νοητῇ φύσει χωρίον ἡ λεπτὴ καὶ εὐκίνητός ἐστιν οὐσία, κατὰ τὴν

[27]   φύσεως, ἑτέρῳ δέ τινι γειτνιῶν καὶ εὔληπτον ἐκ τοῦ σύνεγγυς γίγνοιτο.

[10]   θεοῦ δογματίζοντες; ~Ἀλλὰ μικρόν, φησί, καὶ εὐπερίγραπτον ἡ ἀνθρωπίνη φύσις, ἄπειρον

[21]   τοῦ τῆς κακίας συμβούλου τε καὶ εὑρετοῦ καλὸν ἀναπεισθεὶς εἶναι τὸ

[24]   ἐκβάλλεσθαι· ἀλλὰ πᾶν ὑψηλόν τε καὶ εὐσεβὲς νόημα δεῖ πάντως ἐπὶ

[5]   τὸ μετεχόμενον ἔχειν. διὰ τοῦτο καὶ ζωῇ καὶ λόγῳ καὶ σοφίᾳ

[1]   πάντα. καὶ γὰρ δύναμίς τις καὶ ζωὴ καὶ σοφία περὶ τὸ

[33]   θελήματος. τί κοινόν, φασίν, ὕδατι καὶ ζωῇ; τί δὲ κοινόν, πρὸς

[17]   ἐπέδειξεν, ὡς θανάτου τε καθαίρεσιν καὶ ζωῆς εἴσοδον ἐπ´ αὐτῷ εἶναι,

[16]   γένοιτο μεθόριον ἀμφοτέρων, θανάτου τε καὶ ζωῆς, ἐν ἑαυτῷ μὲν στήσας

[5]   περὶ τὴν θείαν φύσιν ἀγαθῶν καὶ ἡ ἀιδιότης ἐστίν, ἔδει πάντως

[0]   ὡσαύτως λέγοιτο, ἥ τε ἀφθαρσία καὶ ἡ ἀιδιότης καὶ πᾶσα εὐσεβὴς

[40]   ἢ τὸ κατὰ πλεονεξίαν πάθος καὶ ἡ ἀκόλαστος καὶ ἀσχήμων διάνοια

[5]   ἐστι τῆς φυσικῆς ἐνεργείας, οὕτω καὶ ἡ ἀρετὴ πρὸς τὴν κακίαν

[16]   φύσει, κατὰ τὸν αὐτὸν τρόπον καὶ ἡ ἀρχὴ τῆς ἀναστάσεως δι´

[24]   καὶ ἡ τοῦ παντὸς διακόσμησις καὶ ἡ διηνεκὴς τῶν ὄντων οἰκονομία

[24]   τὸν ἀπολωλότα καταλαμβάνεται, ἡ σοφία καὶ ἡ δικαιοσύνη ἐν τῷ τρόπῳ

[40]   ἐξ ἀδικίας κέρδη παραμένῃ αὐτῷ καὶ ἡ ἐκ μοιχείας αὐτῷ κτηθεῖσα

[9]   τῆς ἀληθείας κρατύνεται· γένεσις ἀνθρωπίνη καὶ ἡ ἐκ νηπίου πρὸς τελείωσιν

[9]   στήριον, καὶ σταυρός, καὶ θάνατος, καὶ ἡ ἐν μνημείῳ θέσις· ταῦτα

[24]   τῶν ἐξ ἁμαρτίας μολυνθέντων ἐφάπτεται, καὶ ἡ ζωὴ τῶν τεθνηκότων καὶ

[6]   ὕπαρξιν, κατὰ τὸν αὐτὸν τρόπον καὶ ἡ κακία τῷ τῆς ἀρετῆς

[32]   μέρος τι τῶν μυστικῶν διδαγμάτων καὶ ἡ κατὰ τὸ λουτρόν ἐστιν

[8]   σώματι πάθους παραλαμβάνονται, τοιοῦτόν τι καὶ ἡ μετὰ ταῦτα κρίσις εἰς

[6]   δυνάμει μετατεθέντος· κτιστὴ δὲ ἦν καὶ ἡ μνημονευθεῖσα δύναμις, αὐτεξουσίῳ κινήματι

[24]   καὶ ἡ ζωὴ τῶν τεθνηκότων καὶ ἡ ὁδηγία τῶν πεπλανημένων, ὡς

[24]   ἂν ὅ τε μολυσμὸς καθαρθείη, καὶ ἡ πλάνη θεραπευθείη, καὶ εἰς

[1]   λόγου τὴν δύναμιν, ὅση ἐστὶ καὶ ἡ πρόθεσις, ἵνα μή τις

[16]   πάθος τῆς ἀνθρωπίνης καθηγεῖται γενέσεως, καὶ ἡ πρὸς κακίαν τῶν ζώντων

[16]   ἡμῶν αὐτὸν ἐφῆφθαι λέγει, ἧς καὶ ἡ πρώτη γένεσίς τε καὶ

[16]   χωρισμὸς τῶν συνημμένων πάθος ἐστί, καὶ ἡ συνάφεια τῶν διεστώτων πάθος

[26]   τὸ ὑγιαίνειν διὰ τούτων προσγένοιτο καὶ ἡ τῆς καύσεως ἀλγηδὼν παρέλθοι,

[6]   ἐξουσίας προσνεμηθείσης, ἦν τις δύναμις καὶ ἡ τὸν περίγειον τόπον συνέχειν

[21]   ἀνακλήσεως. σοφίας δ´ ἂν εἴη καὶ ἡ τοῦ δικαίου κρίσις· οὐ

[24]   οὐρανῶν μεγέθη καὶ φωστήρων αὐγαὶ καὶ ἡ τοῦ παντὸς διακόσμησις καὶ

[37]   τὸ περιέχον τὸν ὄγκον· οὕτω καὶ ἡ τοῦ σώματος ἡμῶν κατασκευὴ

[36]   ὅ τε κοινὸς δείκνυσι λόγος καὶ ἡ τῶν γραφῶν διδασκαλία ἐντὸς

[5]   διδασκαλίας. ὁ γὰρ παράδεισος ἐκεῖνος καὶ ἡ τῶν καρπῶν ἰδιότης, ὧν

[8]   ἀληθινοῦ ἀγαθοῦ ἀλλοτρίωσις. πόνοις δὲ καὶ ἡδοναῖς τὸ καλὸν καὶ τὸ

[17]   ἐξὸν μήτε ἐν τούτοις γενέσθαι καὶ ἡμᾶς περισώσασθαι; πρὸς δὲ τὸν

[6]   δὲ τὸ ζῷον ὁ ἄνθρωπος· καὶ ἦν ἐν αὐτῷ τὸ θεοειδὲς

[32]   διεξέρχεται, κατὰ τὸ συνεχές τε καὶ ἡνωμένον τῆς φύσεως ἐκ τοῦ

[27]   τε καὶ πλέον καὶ μᾶλλον καὶ ἧττον διαφορᾷ σύνθετον ἐκ τοῦ

[13]   πίστει; ~Ἀλλά, φησί, γέννησίς τε καὶ θάνατος ἴδιον τῆς σαρκικῆς ἐστὶ

[9]   καὶ δικα– στήριον, καὶ σταυρός, καὶ θάνατος, καὶ ἡ ἐν μνημείῳ

[15]   τὸ ἐναντίον νοούμενα, οἷον σκότος καὶ θάνατος· οὕτω καὶ ἐπὶ τῆς

[15]   ἀντικαθέστηκεν, ἐπισκεψώμεθα. ὡς φωτὶ σκότος καὶ θάνατος τῇ ζωῇ, οὕτω τῇ

[1]   ἀιδίως εἶναι, εἴτε τὸ κακίας καὶ θανάτου καὶ φθορᾶς ἀνεπίδεκτον, εἴτε

[15]   τὸν ἄνθρωπον δι´ αὐθεντικῆς τινὸς καὶ θεικῆς ἐξουσίας τῆς ἐναντίας δυνάμεως

[35]   τὴν ἐπὶ τὸ μακάριόν τε καὶ θεῖον καὶ πάσης κατηφείας κεχωρισμένον

[32]   πάντα κατὰ τὸν ὑψηλότερόν τε καὶ θειότερον λόγον ἐν τῷ εὐαγγελίῳ

[8]   τῇ βουλήσει τὴν δύναμιν, οὗ καὶ θέλημα καὶ ἔργον ἐστὶν ἡ

[8]   καὶ ἐνυπόστατος ὢν αὐτὸς εἶναι καὶ θεὸς καὶ λόγος, πᾶσαν δύναμιν

[37]   ἐν τοῖς πρώτοις διῄρηται, ὁ καὶ θεὸς ὢν καὶ λόγος, τῇ

[34]   τῷ πνευματικῷ τῆς γεννήσεως τρόπῳ, καὶ θεοῦ παρέσεσθαι τοῖς γινομένοις ἐπηγγελμένου

[8]   σωφρονισθείημεν· τοῖς δὲ συνετωτέροις ἰατρεία καὶ θεραπεία παρὰ τοῦ θεοῦ τὸ

[23]   κυοφορίαν ἀσυνδύαστον, καὶ γέννησιν ἄφθορον, καὶ θήλην ἐκ παρθενίας, καὶ ἄνωθεν

[18]   τοῦ Χριστοῦ ὀνόματι ναούς τε καὶ θυσιαστήρια καὶ τὴν σεμνήν τε

[38]   τε τοὺς ἐναντίους ἀγωνιστικῶς συνεπλάκημεν καὶ καθ´ ἑαυτοὺς περὶ τῶν προσφερομένων

[26]   οἱ ἐπὶ θεραπείᾳ τεμνόμενοί τε καὶ καιόμενοι χαλεπαίνουσι τοῖς θεραπεύουσι, τῇ

[9]   πάντως ἀναδεικνυμένου τοῦ πάσης αἰσχρότητος καὶ κακίας ἀπηλλαγμένου, πῶς οὐκ ἐλεεινοὶ

[0]   τὰς προλήψεις τῶν ἀνθρώπων βλέπειν καὶ κατὰ τὴν ἐγκειμένην ἑκάστῳ πλάνην

[35]   τις πρὸς τὸ εἰκὸς βλέποι καὶ κατὰ τὴν ἐν ἑκατέρῳ δύναμιν

[24]   γενόμενον δὲ τὸ οἰκεῖον ἑαυτῷ καὶ κατὰ φύσιν ἐργάσασθαι. οἰκεῖον δὲ

[35]   ἅπαν τὸ νεκρωθὲν οἰκεῖόν τινα καὶ κατὰ φύσιν ἔχει χῶρον, τὴν

[35]   γῆν, ἐν ᾗ κλίνεταί τε καὶ κατακρύπτεται. πολλὴν δὲ πρὸς ἄλληλα

[37]   ἀλλὰ διὰ τῶν συνήθων τε καὶ καταλλήλων ἔδωκε τῷ καθ´ ἑαυτὸν

[5]   ταῦτα καὶ τὰ τοιαῦτα λέγων καὶ κατατρέχων τῆς φύσεως, ἀνατρέπειν τὸν

[32]   γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων. ἐνταῦθα τὴν μέσην κεραίαν

[35]   τῶν στοιχείων βαρέα τε ὄντα καὶ κατωφερῆ, καὶ ἐν ἀλλήλοις μένοντα

[8]   προσίενται, ἐφ´ ὧν καὶ τομαὶ καὶ καυτήρια καὶ πικραὶ φαρμακοποσίαι πρὸς

[21]   τε καὶ ἀλλοιώτην ὁρμήν τε καὶ κίνησιν οὐκ ἐνδέχεται τὴν φύσιν

[8]   σκεῦος. ἐπειδὴ δὲ σύνδεσίς τις καὶ κοινωνία τῶν κατὰ ἁμαρτίαν παθημάτων

[9]   αὔξησις, βρῶσίς τε καὶ πόσις, καὶ κόπος, καὶ ὕπνος, καὶ λύπη,

[37]   δύναμις αὕτη τροφὴ καὶ ἔστι καὶ λέγεται. ἔστι δὲ οὐχ ἡ

[2]   θεοῦ εὐσεβὲς ἐνομίσθη, καθὼς ἐδόθη καὶ λόγον εἶναι θεοῦ διὰ τὸ

[10]   ὁρᾶται τῆς ὑποκειμένης περιδεδραγμένον ὕλης, καὶ λόγος μὲν διακρίνει τό τε

[8]   ὢν αὐτὸς εἶναι καὶ θεὸς καὶ λόγος, πᾶσαν δύναμιν ποιητικὴν ἐμπεριειληφώς,

[37]   διῄρηται, ὁ καὶ θεὸς ὢν καὶ λόγος, τῇ ἀνθρωπίνῃ συνανεκράθη φύσει

[18]   ὡς οὐκ ἐν σοφίᾳ τινὶ καὶ λόγῳ γενομένην τῷ κρείττονι. τοῖς

[5]   ἔχειν. διὰ τοῦτο καὶ ζωῇ καὶ λόγῳ καὶ σοφίᾳ καὶ πᾶσι

[9]   πόσις, καὶ κόπος, καὶ ὕπνος, καὶ λύπη, καὶ δάκρυον, συκοφαντία τε

[37]   διὰ τῆς ἀλλοιωτικῆς δυνάμεως ἐξαιματοῦται καὶ μάλιστά γε εἰ διὰ τοῦ

[32]   ἄλλο τι τῶν ὑψηλῶν τε καὶ μᾶλλον ἐνδείξασθαι δυναμένων τὸ ὑπερκείμενον,

[27]   τὸ ἔλαττόν τε καὶ πλέον καὶ μᾶλλον καὶ ἧττον διαφορᾷ σύνθετον

[18]   μὲν τὰς τῶν χρηστηρίων τε καὶ μαντειῶν μανίας, ἀναιρεθῆναι δὲ τὰς

[23]   εἰ μὴ δηλαδὴ τοῦ ὑψηλοτέρου καὶ μείζονος ἀνταλλάγματος, ὡς ἂν μᾶλλον

[8]   τὸν δὲ μόλιβδον ἐγχεθέντα παγῆναι καὶ μένειν ἀπρόχυτον, ἀντιποιεῖσθαι δὲ τοῦ

[13]   μὲν γὰρ ἐκ συνδυασμοῦ τίκτεται καὶ μετὰ θάνατον ἐν διαφθορᾷ γίνεται.

[40]   τὰ τοιαῦτα ὁμοίως πρότερόν τε καὶ μετὰ ταῦτα περὶ τὸν βίον

[30]   οἴεται τὸν ἡμέτερον λόγον, ὅτι καὶ μετὰ τὸ προσαχθῆναι τὴν θεραπείαν

[40]   κτηθεῖσα γυνὴ ταῖς ἡδοναῖς αὐτοῦ καὶ μετὰ τοῦτο ὑπηρετῆται. ἐὰν ταῦτα

[40]   μετεποιήθη. τὸ γὰρ ἐπὶ ἀνακαινισμῷ καὶ μεταβολῇ τῆς φύσεως ἡμῶν τὴν

[6]   τῆς κινήσεως τῆς κατὰ τροπὴν καὶ μεταβολὴν καὶ ἀλλοίωσίν ἐστιν ἀνεπίδεκτος,

[37]   γενόμενον ὅλον πρὸς ἑαυτὸ μεταποιεῖ καὶ μετατίθησιν. ὡς γὰρ τῷ φθοροποιῷ

[26]   τε καὶ ἀνατροφῆς καὶ αὐξήσεως, καὶ μέχρι τῆς τοῦ θανάτου πείρας

[27]   δύναμις, καὶ τῆς ἀρχῆς ἁψαμένη καὶ μέχρι τοῦ τέλους ἑαυτὴν ἐπεκτείνασα

[10]   κατ´ ἐξουσίαν ἐφαπλοῦται τῇ κτίσει, καὶ μέχρις οὐρανῶν ἀνιοῦσα, καὶ τῶν

[10]   σαρκὸς τὴν θεότητα λέγειν ἐμπεριείργεσθαι καὶ μὴ διὰ τῶν χωρητῶν ἡμῖν

[27]   πάντων γενέσθαι τὴν ἐκπλύνουσαν δύναμιν, καὶ μὴ τὸ μέν τι θεραπεῦσαι

[24]   ἐν ταῖς πρεπούσαις ὑπολήψεσιν εἶναι καὶ μὴ τὸ μὲν ὑψηλῶς ἐπ´

[35]   πρόκειται, καὶ ἐν αὐτῷ γενέσθαι καὶ μὴ τραπῆναι πρὸς πάθος. διὰ

[6]   καλοῦ κατὰ τὸ ἴσον μετέχοι καὶ μηδὲν τῶν ὄντων ἀμοιροίη τῆς

[32]   καὶ τὸ μετ´ αὐτῶν εἶναι, καὶ μηδενὶ μέσῳ διατειχίζεσθαι, καὶ τῷ

[32]   δὲ τὸ ὑποκείμενον, πλάτος τε καὶ μῆκος τὰς πλαγίας ἐκτάσεις λέγων.

[6]   συνεπαρθείη τῷ θείῳ τὸ γήινον καὶ μία τις κατὰ τὸ ὁμότιμον

[2]   πνεύματος ἐννοίᾳ προσαχθησόμεθα, σκιάς τινας καὶ μιμήματα τῆς ἀφράστου δυνάμεως ἐν

[8]   οὗ ἡ αἴσθησις οὐκ ἐφάπτεται, καὶ μόνον ἐκεῖνο κακὸν ἡ τοῦ

[8]   προεώρα τὸν γενησόμενον, ἢ ἀγαγόντα καὶ νενοσηκότα πάλιν πρὸς τὴν ἐξ

[31]   περιάγεσθαι. ἡ δὲ λογική τε καὶ νοερὰ φύσις, ἐὰν τὸ κατ´

[11]   γὰρ πᾶσαν τὴν σωματικήν τε καὶ νοητὴν κτίσιν παρὰ τῆς ἀσωμάτου

[28]   τῆς φύσεως ἀκολουθία, θείῳ βουλήματι καὶ νόμῳ διαταχθεῖσα, πόρρω τῆς κατὰ

[25]   οὖν τὸ ἐν ἡμῖν εἶναι καὶ νῦν καὶ τότε κατὰ τὸ

[40]   τοῦ βαπτίσματος ἔλεγον, τὰ αὐτὰ καὶ νῦν περὶ αὐτοῦ διεξέρχονται, ἐκ

[37]   μετέστη δύναμιν, διὰ τοῦ αὐτοῦ καὶ νῦν τὸ ἴσον γίνεται. ἐκεῖ

[37]   θεικὴν ἀξίαν μετεποιήθη. καλῶς οὖν καὶ νῦν τὸν τῷ λόγῳ τοῦ

[1]   μὴ ἄλογον συγκαταθήσεται. ἀλλὰ μὴν καὶ ὁ ἀνθρώπινος ὁμωνύμως λέγεται λόγος.

[8]   τῶν ὄντων ζωή, παρ´ οὗ καὶ ὁ ἄνθρωπος εἰς τὸ ζῇν

[8]   κινήσεως· ἐπεὶ οὖν ἐν τούτοις καὶ ὁ ἄνθρωπος ἦν, ᾧ τὸ

[37]   τῇ πρὸς τὸ ἀθάνατον ἑνώσει καὶ ὁ ἄνθρωπος τῆς ἀφθαρσίας μέτοχος

[0]   θεῖόν ἐστιν ὑπολήψεως· ἀλλ´ εἷς καὶ ὁ αὐτὸς τῆς θεότητος λόγος,

[26]   ἐδέσματι ὁμοίως παραμίγνυσι τὸ φάρμακον καὶ ὁ ἐπιβουλεύων καὶ ὁ τὸν

[30]   οὐκ εὐθὺς συννεκροῦται τῇ κεφαλῇ καὶ ὁ κατόπιν ὁλκός, ἀλλ´ ἡ

[3]   καὶ ἄλλο πάλιν ἐκεῖνο, οὗ καὶ ὁ λόγος ἐστὶ καὶ τὸ

[0]   Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Βασιλείδην καὶ ὁ λοιπὸς κατάλογος τῶν κατὰ

[0]   συζῶν ἑτέραις, ὅ τε Ἀνόμοιος καὶ ὁ Μανιχαῖος καὶ οἱ κατὰ

[32]   τῶν ὑψηλοτέρων νοημάτων διδάσκαλον, ὅθεν καὶ ὁ μέγας ὁρμηθεὶς Παῦλος μυσταγωγεῖ

[39]   ὁ Παῦλος ἐν Χριστῷ γεννᾷ, καὶ Ὁ πατὴρ πάντων ἐστὶ πατήρ·

[39]   ἐκ τοῦ πνεύματος πνεῦμά ἐστι, καὶ ὁ Παῦλος ἐν Χριστῷ γεννᾷ,

[5]   χείρω τῶν ἀγαθῶν ἀντηλλάξατο; σαφὴς καὶ ὁ περὶ τούτου λόγος. οὐδεμία

[1]   τὴν πίστιν περιαγούσης. ~Ἀλλ´ ἐπειδὴ καὶ ὁ τῆς εὐσεβείας λόγος οἶδέ

[26]   τὸ φάρμακον καὶ ὁ ἐπιβουλεύων καὶ ὁ τὸν ἐπιβουλευθέντα ἰώμενος· ἀλλ´

[8]   ἐμμιχθείσης ὕλης γενόμενον. οὕτως οὖν καὶ ὁ τοῦ ἡμετέρου σκεύους πλάστης,

[13]   καὶ τὸ ἐκ παρθενίας προσέθηκεν· καὶ ὁ τοῦ θανάτου μνησθεὶς καὶ

[4]   γὰρ ὅμοιος τῷ ἡμετέρῳ ῥήματι καὶ ὁ τοῦ θεοῦ λόγος καὶ

[4]   καὶ ὅσην ὁ ἡμέτερος, τοσαύτην καὶ ὁ τοῦ θεοῦ λόγος τὴν

[1]   ἕτερον τῷ ὑποκειμένῳ ἐστίν· οὕτως καὶ ὁ τοῦ θεοῦ λόγος τῷ

[25]   ἀνθρώπου εἶναι πεπιστευμένον; εἰ γὰρ καὶ ὁ τρόπος τῆς ἐν ἡμῖν

[0]   γὰρ ὑπολήψεσιν ὁ ἰουδαίζων προείληπται καὶ ὁ τῷ ἑλληνισμῷ συζῶν ἑτέραις,

[13]   ζωῆς τὰ πέρατα βλέποντες, ἴσμεν καὶ ὅθεν ἀρχόμεθα καὶ εἰς τί

[0]   τε Ἀνόμοιος καὶ ὁ Μανιχαῖος καὶ οἱ κατὰ Μαρκίωνα καὶ Οὐαλεντῖνον

[5]   ὁ πρὸς τὰ παρόντα βλέπων καὶ οἴεται διελέγχειν τὸν λόγον οὐκ

[36]   ἐκ τούτων ἀναφυόμενον ἀγαθὸν ὅσον καὶ οἷον, ὡς πρὸς αὐτὸ τὸ

[23]   τὰ χείρω ῥοπῆς καὶ ὑπόθεσιν καὶ οἱονεὶ μητέρα τῆς λοιπῆς κακίας

[28]   τὸν τῆς γεννήσεως τρόπον διαθρυλλοῦσι, καὶ οἴονται διὰ τούτων ἐπιγέλαστον ποιεῖν

[39]   φύσιν, ἀλλὰ πρὸς τὴν συγγενῆ καὶ ὁμόδουλον κτίσιν ἑαυτὸν ἀπάγοι, τῆς

[35]   ᾧ τις ἦν συγγένειά τε καὶ ὁμοιότης ἐν τοῖς γινομένοις παρὰ

[27]   ἄνθρωπον, ἀλλὰ ἀνθρώπου τι εἴδωλον καὶ ὁμοίωμα; τίς δ´ ἂν ἐγένετο

[27]   ἴσον ἐπὶ τὸ κάτω ἀφέστηκε, καὶ ὁμοτίμως αὐτῷ τὸ πᾶν ὑποβέβηκε.

[35]   ἅπαν συνδιασωθῇ τὸ συγγενὲς αὐτῇ καὶ ὁμόφυλον, ἀναγκαῖον ἦν ἐπινοηθῆναί τινα

[5]   εἴδει κατεσκεύασται, ὡς οἰκεῖον ἑκατέρου καὶ ὁμόφυλον διὰ τῆς ποιᾶς τοῦ

[15]   τι ὑψηλόν ἐστι νόημά τε καὶ ὄνομα, πρὸς τὸ ἐναντίον μεταπεπτωκέναι

[39]   τὰ τρία παραδέδοται πρόσωπά τε καὶ ὀνόματα δι´ ὧν ἡ γέννησις

[39]   οὖν παντὶ δῆλόν ἐστι τῷ καὶ ὁπωσοῦν διανοίας μετέχοντι, ὅτι τὸ

[23]   καὶ ψιλήν, ἐν ῥήματι μόνῳ καὶ ὁρμῇ τοῦ θελήματος παρ´ αὐτοῦ

[18]   προπύλαια καὶ τεμένη καὶ ἀφιδρύματα καὶ ὅσα ἄλλα τοῖς θεραπευταῖς τῶν

[29]   ἄλλα πάντα ὅσα τε μνημονεύεται καὶ ὅσα ἔξω τῆς ἱστορίας ἐν

[5]   τὸ θεῖον χαρακτηριζόντων ἡ ἀπαρίθμησις, καὶ ὅσα περὶ τούτων ἱστορικώτερον ὁ

[8]   ὑπομένοντος τὴν τομὴν ἄγουσιν, οὕτως καὶ ὅσα ταῖς ψυχαῖς ἡμῶν διὰ

[32]   τῷ δὲ νοουμένῳ πανταχοῦ εἶναι, καὶ ὅσα τοιαῦτα περιέχει ἡ ἱστορία,

[40]   οὐκ ἔστιν ἀδικία ἐν αὐτῷ, καὶ ὅσα τοιαῦτα σποράδην παρὰ τῆς

[4]   ἐκ τῶν ὁμοίων ἡ δύναμις· καὶ ὅσην ὁ ἡμέτερος, τοσαύτην καὶ

[3]   καταλαμβάνεται, καὶ διακέκριται τῇ ὑποστάσει καὶ οὐ διώρισται τῷ ὑποκειμένῳ. ἄλλο

[24]   καὶ ἐν τῷ ταπεινῷ καθορᾶται καὶ οὐ καταβαίνει τοῦ ὕψους, πῶς

[0]   Μανιχαῖος καὶ οἱ κατὰ Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Βασιλείδην καὶ ὁ

[1]   κατὰ τὸ εἰκὸς εἶναι πεπιστευμένης καὶ οὐδεμίαν διπλόην καὶ σύνθεσιν ἐν

[6]   καὶ αἰσθητὸν τῆς θεωρίας διῃρημένης. καὶ οὐδὲν ἂν παρὰ ταῦτα καταληφθείη

[28]   κατασκευὴ τοῦ σώματος ὁμοτίμως ἔχει, καὶ οὐδὲν ἐν ταύτῃ τῶν πρὸς

[29]   ἀκρότατον ἔφθασε μέτρον ἡ κακία, καὶ οὐδὲν ἔτι πονηρίας εἶδος ἐν

[39]   κατὰ τὸν λόγον τῆς κτίσεως καὶ οὐδὲν ἡ κατὰ τὸ ὑπερέχον

[26]   ὁ δὲ τοῦ δηλητηρίου ἀλεξητήριον, καὶ οὐδὲν ὁ τρόπος τῆς θεραπείας

[15]   ἀρετῇ ἡ κακία δῆλον ὅτι, καὶ οὐδὲν παρὰ ταύτην ἕτερον. καθάπερ

[35]   οἷς δὲ προσεπωρώθη τὰ πάθη καὶ οὐδὲν προσήχθη τῆς κηλῖδος καθάρσιον,

[24]   φύσιν πώς ἐστι καὶ ἀκόλουθον. καὶ οὐκ ἄν τινα ξενισμὸν ἐπάγοι

[24]   ἡ ἐπὶ τὸ ἄνω φορά, καὶ οὐκ ἄν τις θαύματος ἄξιον

[6]   τινὶ δυνάμει συγκεκραμένον· δεινὸν ποιεῖται καὶ οὐκ ἀνεκτὸν ὁ τὴν περίγειον

[40]   κἂν τολμηρὸν εἰπεῖν ᾖ, λέξω καὶ οὐκ ἀποτραπήσομαι, ὅτι ἐπὶ τούτων

[39]   ἑαυτὸν ὑποζεύξας λέληθεν εἰς αὐτὸ καὶ οὐκ εἰς τὸ θεῖον τὴν

[1]   ἐξ ἐκείνου εἶναι ἄλλο τι καὶ οὐκ ἐκεῖνό ἐστι· τῷ δὲ

[10]   ἐξημμένην τοῦ ὑποκειμένου τὴν φλόγα καὶ οὐκ ἐναποκλειομένην τῇ ὕλῃ, τί

[25]   γὰρ ὄντος ἐξῆπται τὰ ὄντα, καὶ οὐκ ἔνεστιν εἶναί τι μὴ

[6]   τῷ ὄντι τὸ μὴ ὂν καὶ οὐκ ἔστι καθ´ ὑπόστασιν εἰπεῖν

[40]   ἡμέραν· εὐθὴς κύριος ὁ θεός, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ,

[32]   εὐαγγελίῳ καὶ εἴρηται καὶ γεγένηται, καὶ οὐκ ἔστιν ὅ τι μὴ

[17]   θεοῦ κεκρυμμένην ἔχει τὴν ὠφέλειαν καὶ οὔπω διὰ τοῦ παρόντος βίου

[22]   εἰσίν, αὐτοὶ πρατῆρες ἑαυτῶν καταστάντες, καὶ οὔτε αὐτοῖς οὔτε ἄλλῳ τινὶ

[29]   τὸ ἐνδομυχοῦν ἅπαν ἔξω γενέσθαι, καὶ οὕτω γυμνῷ τῷ πάθει τὴν

[24]   συγκατασπασθῇ τὸ ἄγκιστρον τῆς θεότητος, καὶ οὕτω τῆς ζωῆς τῷ θανάτῳ

[39]   εἶναι πιστεύειν τὴν ἁγίαν τριάδα καὶ οὕτως ἀρχηγὸν διὰ τῆς πνευματικῆς

[15]   ἡλικίαν διεξιών, εἶτα θανάτου γευόμενος, καὶ οὕτως διὰ τῆς τοῦ ἰδίου

[6]   τῆς τοῦ παντὸς ἐπιστατούσης σοφίας, καὶ οὕτως πάσης γίνεται πρὸς ἑαυτὴν

[8]   χορηγὸς πρὸς ἄλλο τι βλέπει, καὶ οὐχ ὅπως ἂν ἐν τοῖς

[40]   ἡ διαφορά. οὐκοῦν ἄλλο τι, καὶ οὐχὶ τοῦτό ἐστι. πάλιν σκώληκά

[39]   θεωρουμένης ἢ τῆς ἀμετάστατόν τε καὶ παγίαν καὶ ἀεὶ ὡσαύτως ἔχουσαν

[35]   φύσεως, τὸ ὕδωρ τρὶς ἐπιχεάμενοι καὶ πάλιν ἀναβάντες ἀπὸ τοῦ ὕδατος,

[16]   περὶ τὸ ἀνθρώπινον χάρις ἀνακληθείη, καὶ πάλιν ἐπὶ τὴν ἀίδιον ἐπανέλθοιμεν

[35]   σωτηρίας ἡμῶν ἐθεασάμεθα; τριήμερον νέκρωσιν καὶ πάλιν ζωήν. οὐκοῦν χρή τι

[35]   διὰ τοῦ θανάτου τὰ ἡνωμένα καὶ πάλιν συνήχθη τὰ διακεκριμένα, ὡς

[8]   πᾶν ἀγαθὸν τὴν ὁρμὴν ἔχων καὶ πᾶν ὅ τι περ ἂν

[24]   τὴν ἐν τῷ κόσμῳ κτίσιν καὶ πᾶν ὅ τι περ ἔξω

[20]   δίκαιον καὶ ἀγαθὸν καὶ σοφὸν καὶ πᾶν ὅ τι πρὸς τὸ

[2]   ὑφεστῶτα, προαιρετικόν τε καὶ ἐνεργὸν καὶ παντοδύναμον· οὕτως καὶ πνεῦμα μεμαθηκότες

[5]   ἰδίων ἀγαθῶν ποιήσας τὸν ἄνθρωπον καὶ πάντων αὐτῷ τῶν καλῶν τὰς

[32]   τὸ δοκοῦν κατεργάσασθαι. εἰ δὲ καὶ πάντως ἔδει τοῦτο γενέσθαι κατά

[26]   τῆς εὐεργεσίας διελυμήνατο· εἰ γὰρ καὶ παρ´ ἀμφοτέρων φαρμάκου μίξις ἐν

[30]   χάρις; εἰ μὲν οὖν ταῦτα καὶ παρ´ ἡμῶν ἐν τῷ λόγῳ

[40]   τοῦ λελουμένου μεταβολήν. οὐκ ἤκουσαν καὶ παρὰ τούτου τὴν τοῦ Ζακχαίου

[32]   περιέχει ὁ λόγος, ὡς ὁμολογεῖσθαι καὶ παρὰ τῶν ἀπίστων μηδὲν ἀλλότριον

[26]   ἀπάτη τίς ἐστι τρόπον τινὰ καὶ παραλογισμός, ἐπείπερ ἴδιον τῶν ἀπατώντων

[0]   τε ἀφθαρσία καὶ ἡ ἀιδιότης καὶ πᾶσα εὐσεβὴς διάνοια κατὰ τὸν

[15]   γεννήσεως παριὼν εἰς τὸν βίον, καὶ πᾶσαν ἀκολούθως ἡλικίαν διεξιών, εἶτα

[14]   πρᾶγμα, τὸ ὑπὲρ πᾶσαν δόξαν καὶ πᾶσαν μεγαλειότητα, τῷ λύθρῳ τῆς

[8]   ἀρετῆς ἀπουσίᾳ τὴν κακίαν ἀντεισαχθῆναι καὶ πάσῃ τῇ τῶν ἀγαθῶν ἰδέᾳ

[35]   τὸ μακάριόν τε καὶ θεῖον καὶ πάσης κατηφείας κεχωρισμένον ἀποκατάστασιν. οὐ

[35]   σῶον καὶ ἀπαθῆ καὶ ἀκέραιον καὶ πάσης τῆς κατὰ κακίαν ἐπιμιξίας

[6]   τῇ παρρησίᾳ δὲ ἡ αἰσχύνη, καὶ πᾶσι τοῖς ἀγαθοῖς τὰ κατὰ

[5]   ζωῇ καὶ λόγῳ καὶ σοφίᾳ καὶ πᾶσι τοῖς θεοπρεπέσιν ἀγαθοῖς κατεκοσμήθη,

[5]   κακία, θεὸν ἑαυτῆς ἐπιγραφομένη ποιητὴν καὶ πατέρα· ἀλλ´ ἐμφύεταί πως τὸ

[8]   τὸ ἐσόμενον λέγων, ἢ εἰδότα καὶ πεποιηκότα μὴ ἔξω τῆς πρὸς

[32]   πρὸς αὐτὸν ἡ κτίσις βλέπει, καὶ περὶ αὐτόν ἐστι, καὶ δι´

[33]   ἐξ ἐκείνου συστῆναι ἄνθρωπον, τοῦτο καὶ περὶ τῆς διὰ τοῦ ὕδατος

[32]   ὀνομασίαν διαφερόμεθα, καλῶς ἂν ἔχοι καὶ περὶ τούτου βραχέα διεξελθεῖν. ~Ἐπειδὰν

[5]   τῆς ἀκολουθίας ὁ λόγος παρατραπείη, καὶ περὶ τούτων ἐν ὀλίγοις διαληψόμεθα.

[4]   δυνάμεις, ποιητικάς τε τῶν γεγενημένων καὶ περιεκτικὰς τῶν ὄντων, ἐκ τῶν

[6]   τὸν περίγειον τόπον συνέχειν τε καὶ περικρατεῖν τεταγμένη, εἰς αὐτὸ τοῦτο

[8]   ὧν καὶ τομαὶ καὶ καυτήρια καὶ πικραὶ φαρμακοποσίαι πρὸς τὴν ἀναίρεσιν

[33]   χάριτος οὐρανίας ἐπίκλησις καὶ ὕδωρ καὶ πίστις ἐστὶ δι´ ὧν τὸ

[33]   δὲ ὑγρᾷ τινὶ ἐνθεωρεῖται ποιότητι, καὶ πλεῖον οὐδὲν τοῦ κατ´ αἴσθησιν

[27]   τῇ πρὸς τὸ ἔλαττόν τε καὶ πλέον καὶ μᾶλλον καὶ ἧττον

[5]   τὸ μὲν εἶναι λόγον θεοῦ καὶ πνεῦμα διά τε τῶν κοινῶν

[4]   ἀληθείας μυστήριον, λόγον ἐν οὐσίᾳ καὶ πνεῦμα ἐν ὑποστάσει λέγειν ὑφηγούμενον.

[4]   τὸ γὰρ εἶναι λόγον θεοῦ καὶ πνεῦμα θεοῦ, οὐσιωδῶς ὑφεστώσας δυνάμεις,

[2]   καὶ ἐνεργὸν καὶ παντοδύναμον· οὕτως καὶ πνεῦμα μεμαθηκότες θεοῦ, τὸ συμπαρομαρτοῦν

[39]   παρὰ πατρός τε καὶ υἱοῦ καὶ πνεύματος ἁγίου· οὕτω γάρ φησι

[5]   τὴν τῶν ἀγαθῶν προεκτικήν τε καὶ ποιητικὴν δύναμιν αἰτίαν εἶναι. εἰ

[1]   τοῦ θεοῦ λόγον καὶ ἐνεργὸν καὶ ποιητικὸν ὁμολογῶν, ὅπερ ὁ Ἰουδαῖος

[38]   ἀναγέννησιν εἰδέναι παρὰ τίνος γεννᾶται καὶ ποῖον γίνεται ζῷον· μόνον γὰρ

[4]   ἡ δύναμις αὐτῶν. ποίῳ λόγῳ καὶ ποίῳ πνεύματι; οὔτε γὰρ ῥῆμα

[37]   ἑαυτὸν σώματι τὴν διαμονήν, βρώσει καὶ πόσει περικρατῶν τὴν ὑπόστασιν, ἡ

[37]   τοῦ σώματος, μὴ διὰ βρώσεως καὶ πόσεως τοῖς σπλάγχνοις καταμιγνύμενον. οὐκοῦν

[12]   τὰ ὄντα, θεοῦ τὸ βρῶσιν καὶ πόσιν τοῖς διὰ σαρκὸς τὴν

[37]   τροφῆς γίνεται, αὕτη δὲ βρῶσις καὶ πόσις ἐστίν, ἔστι δὲ ἐν

[9]   πρὸς τελείωσιν αὔξησις, βρῶσίς τε καὶ πόσις, καὶ κόπος, καὶ ὕπνος,

[8]   ζωὴν δεδωκότι μόνῳ δυνατὸν ἦν καὶ πρέπον ἅμα καὶ ἀπολομένην ἀνακαλέσασθαι.

[29]   λόγον καί φασιν, εἰ καλὸν καὶ πρέπον τῷ θεῷ τὸ γενόμενον,

[12]   πάντα διαρκῆ τὴν δύναμιν ἔχειν καὶ πρό γε πάντων τὸ θανάτου

[18]   τῆς θείας ἐπιδημίας ἀπόδειξις ἡ καὶ πρὸ τῆς μελλούσης ζωῆς ἐν

[1]   ὁ λόγος ὁ ζωὴ ὤν, καὶ προαιρετικὴν πάντως δύναμιν ἔχει· οὐδὲν

[33]   τούτων καὶ τῶν τοιούτων ἀκούσωσιν καὶ προδιδαχθῶσι τὸν τρόπον, ὅτι εὐχὴ

[18]   ἐθνῶν ἀφανισθῆναι καθ´ ὅλου βωμοὺς καὶ προπύλαια καὶ τεμένη καὶ ἀφιδρύματα

[16]   τὸ μὲν οὖν προαιρέσεως ἁπτόμενον καὶ πρὸς κακίαν ἀπὸ τῆς ἀρετῆς

[6]   πρὸς τὸ ἀγαθὸν συμφυίας ἀποσπασθεὶς καὶ πρὸς κακίαν βρίσας, αὐτομάτως οἷόν

[8]   ἐμπεριειληφώς, μᾶλλον δὲ αὐτοδύναμις ὢν καὶ πρὸς πᾶν ἀγαθὸν τὴν ὁρμὴν

[2]   ἐνεργόν, πάντοτε τὸ ἀγαθὸν αἱρουμένην καὶ πρὸς πᾶσαν πρόθεσιν σύνδρομον ἔχουσαν

[10]   τῷ πλάτει τῆς οἰκουμένης ἐπερχομένη, καὶ πρὸς τὰ καταχθόνια διὰ τῆς

[16]   τοῦ συντεθέντος πάλιν διάλυσίς τε καὶ πρὸς τὰ συγγενῆ μεταχώρησις. τίνος

[16]   κοινωνίαν πάθους ἐλθεῖν διορίζονται. ἀλλὰ καὶ πρὸς ταῦτα πάλιν τῷ αὐτῷ

[32]   σταυροῦ θάνατος ἀτιμότερος; τί οὖν καὶ πρὸς ταῦτά φαμεν; ὅτι τὸν

[5]   τὸ πᾶν συστησαμένου πιστεύουσιν, ἢ καὶ πρὸς ταύτην δυσπειθῶς ἔχουσι τὴν

[40]   τῶν ψυχῶν ἀποκλύσαντες, κρείττους γεγόναμεν καὶ πρὸς τὸ κρεῖττον μετεποιήθημεν. εἰ

[24]   οὖν τὸ τὴν παντοδύναμον φύσιν καὶ πρὸς τὸ ταπεινὸν τῆς ἀνθρωπότητος

[18]   ἀπόδειξιν. τὸ δὲ αὐτὸ τοῦτο καὶ πρὸς τοὺς Ἰουδαίους ἱκανόν ἐστι

[15]   ταπεινὸν ἐπιμιξίᾳ συνευτελίζεσθαι. ~Οὐκ ἀποροῦμεν καὶ πρὸς τοῦτο θεοπρεποῦς ἀποκρίσεως. ζητεῖς

[5]   προτιμοτέρων ἐρημωθῆναι. ἀρχὴ δὲ πάλιν καὶ πρὸς τοῦτον ἡμῖν τὸν λόγον

[10]   κωλύει θείας φύσεως ἕνωσίν τινα καὶ προσεγγισμὸν κατανοήσαντας πρὸς τὸ ἀνθρώπινον,

[40]   μακαριότητος ἐν τῇ ὀλίγῃ ταύτῃ καὶ προσκαίρῳ ζωῇ τὰς ἀφορμὰς καταβάλλεσθαι

[0]   προσηγορία· μήτε κατὰ τὸ ἀρχαῖον καὶ πρόσφατον· τὸ γὰρ μὴ ἀεὶ

[0]   ποιεῖσθαι τὸν λόγον, ἀρχάς τινας καὶ προτάσεις εὐλόγους ἐφ´ ἑκάστης διαλέξεως

[40]   ἔχω, τὸν αὐτὸν βλέπων ὅνπερ καὶ πρότερον. ὁ ἠδικημένος, ὁ σεσυκοφαντημένος,

[18]   τε καὶ τοῦ νόμου προεδιδάχθησαν, καὶ προτιμοτέραν ἐποιήσαντο τῆς εἰς τὸν

[0]   μήτε τὴν παρὰ τὸ χεῖρον καὶ προτιμότερον· οὐ γὰρ ἂν ἔτι

[7]   διορατικωτέροις τῆς ἀληθείας σαθρὰ ὄντα καὶ πρόχειρον τὴν τῆς ἀπάτης ἀπόδειξιν

[2]   σώματος σύστασιν ἀναγκαίως εἰσελκομένου τε καὶ προχεομένου, ὅπερ ἐν τῷ καιρῷ

[32]   ὄντι μένον· τὸ δὲ κυρίως καὶ πρώτως ὂν ἡ θεία φύσις

[23]   τὸ γένος τῶν ἰχθύων ἐγκατασπείραντος. καὶ πῶς ἄν τις τὸ καθ´

[10]   φύσις, ἄπειρον δὲ ἡ θεότης, καὶ πῶς ἂν περιελήφθη τῷ ἀτόμῳ

[32]   μῆκος τὰς πλαγίας ἐκτάσεις λέγων. καὶ σαφέστερον ἑτέρωθι τὸ τοιοῦτον νόημα

[8]   πεποιηκέναι κατ´ ἀρχὰς τὸν ἄνθρωπον καὶ σεσωκέναι διαπεπτωκότα μανθάνοντες. ~Ἀλλὰ μέχρι

[26]   αὐτὸν τρόπον, θανάτου καὶ φθορᾶς καὶ σκότους καὶ εἴ τι κακίας

[8]   ὃ τοῖς μὲν χαυνοτέροις ἀπειλὴ καὶ σκυθρωπῶν ἐστὶν ἐπανόρθωσις, ὡς ἂν

[5]   τοῦτο καὶ ζωῇ καὶ λόγῳ καὶ σοφίᾳ καὶ πᾶσι τοῖς θεοπρεπέσιν

[5]   προσαξόμεθα. λόγῳ τὰ πάντα γεγενῆσθαι καὶ σοφίᾳ παρὰ τοῦ τὸ πᾶν

[1]   γὰρ δύναμίς τις καὶ ζωὴ καὶ σοφία περὶ τὸ ἀνθρώπινον βλέπεται·

[5]   ὁμολογεῖται πάντως ὅτι λόγον τε καὶ σοφίαν ἡγεμονεύειν τῶν ὄντων ὁμολογήσουσιν.

[5]   εἰ μὴ δοῖεν λόγον καθηγεῖσθαι καὶ σοφίαν τῆς τῶν ὄντων συστάσεως,

[26]   ἐν τῇ τῆς δικαιοσύνης τε καὶ σοφίας ἐξετάσει τῆς κατὰ τὴν

[20]   ἀλλὰ καὶ δίκαιον καὶ ἀγαθὸν καὶ σοφὸν καὶ πᾶν ὅ τι

[1]   αἱρουμένου δὲ τὸ ἀγαθόν τε καὶ σοφὸν πάντως, καὶ εἴ τι

[8]   εἶναι τὸν ἀπεστραμμένον τὴν φρόνησιν καὶ σοφόν τι βουλεύσασθαι τὸν τῆς

[26]   δὲ δίκαιος ἅμα καὶ ἀγαθὸς καὶ σοφὸς ἐπὶ σωτηρίᾳ τοῦ καταφθαρέντος

[20]   μὴ μετὰ τοῦ δικαίου τε καὶ σοφοῦ καὶ τοῦ δυνατοῦ τεταγμένον·

[20]   ἡ δύναμις τοῦ δικαίου τε καὶ σοφοῦ κεχωρισμένη ἐν ἀρετῇ θεωρεῖται·

[0]   εἶναι λέγοι, ἐκ τῶν τεχνικῶς καὶ σοφῶς κατὰ τὸν κόσμον οἰκονομουμένων

[9]   συκοφαντία τε καὶ δικα– στήριον, καὶ σταυρός, καὶ θάνατος, καὶ ἡ

[23]   ἄν, πρὸς τὸ σύντροφόν τε καὶ συγγενὲς αὐτῷ βλέπων, μὴ πτοηθείη

[26]   φύσεως, τοῦ νῦν αὐτῇ καταμιχθέντος καὶ συμφυέντος, ἐπειδὰν ἡ εἰς τὸ

[35]   διὰ τῆς ἀναληφθείσης παρ´ αὐτοῦ καὶ συναποθεωθείσης σαρκὸς ἅπαν συνδιασωθῇ τὸ

[32]   πᾶν πρὸς ἑαυτὸν συνδέων τε καὶ συναρμόζων ἐστί, τὰς διαφόρους τῶν

[1]   μή τις μίξις τῶν ἐναντίων καὶ συνδρομὴ περὶ τὸ ἁπλοῦν θεωροῖτο,

[24]   δεῖ πάντως ἐπὶ θεοῦ πιστεύεσθαι, καὶ συνηρτῆσθαι δι´ ἀκολουθίας τῷ ἑτέρῳ

[1]   εἶναι πεπιστευμένης καὶ οὐδεμίαν διπλόην καὶ σύνθεσιν ἐν ἑαυτῇ δεικνυούσης, οὐκέτ´

[37]   εἰς τὴν τοῦ ὑγροῦ διαμονὴν καὶ συντήρησιν πότον γίνεται οὐκ αὐτὸ

[12]   τινα δύναμιν ποιητικὴν τῶν γιγνομένων καὶ συντηρητικὴν τῶν ὄντων καταλαμβάνομεν, οὕτως

[24]   μὲν αὐτὸν ἐν ὁμοιώματι ἀνθρώπου καὶ σχήματι κατὰ τὸ ταπεινὸν τῆς

[37]   ἐμοὶ γὰρ ἐκεῖνα γενόμενα αἷμα καὶ σῶμα γίνεται, καταλλήλως διὰ τῆς

[8]   προείρηται, ἐν ψυχῇ τε θεωρουμένη καὶ σώματι· δι´ ἀμφοτέρων γὰρ πρόεισιν

[37]   διπλοῦν τὸ ἀνθρώπινον, ψυχῇ τε καὶ σώματι συγκεκραμένον, δι´ ἀμφοτέρων ἀνάγκη

[16]   τῶν ἅπαξ ἑνωθέντων, ψυχῆς λέγω καὶ σώματος, καὶ εἰς ἀεὶ διαμεῖναι

[35]   συμφυῶν διαλύσει, ψυχῆς τε λέγω καὶ σώματος, πάλιν ἡ τῶν κεχωρισμένων

[26]   ἀντικειμένου μὴ εἶναι δίκαιόν τε καὶ σωτήριον τὸ γεγονὸς ἀμφιβάλοιτο, εἴπερ

[8]   Μωσῆς ἡμῖν ἐκτίθεται. πλὴν ἔκδηλον καὶ τὰ αἰνίγματα τὴν διδασκαλίαν ἔχει.

[1]   τῇ φύσει τὸν λόγον, ὡς καὶ τὰ ἄλλα πάντα. καὶ γὰρ

[6]   ἀηδίᾳ τὴν ζωὴν ἔχειν. οὕτω καὶ τὰ ἄλλα πάντα ταῖς οἰκείαις

[18]   ἀναιρεθῆναι δὲ τὰς ἐτησίους πομπὰς καὶ τὰ δι´ αἱμάτων ἐν ταῖς

[27]   μέχρι τοῦ τέλους ἑαυτὴν ἐπεκτείνασα καὶ τὰ διὰ μέσου τούτων πάντα

[1]   ἄγειν. ἀγαθὸν δὲ ὁ κόσμος καὶ τὰ ἐν αὐτῷ πάντα σοφῶς

[40]   καὶ φθόνος καὶ ὑπερηφανία, ἀλλὰ καὶ τὰ ἐξ ἀδικίας κέρδη παραμένῃ

[20]   τῆς δυνάμεως εἶδος. ὡσαύτως δὲ καὶ τὰ λοιπά, εἰ ἔξω τοῦ

[18]   οὔτε τὴν ἐπιφανεῖσαν ἐδέξαντο χάριν, καὶ τὰ σεμνὰ τῆς παρ´ αὐτοῖς

[5]   σῶμα καὶ ψυχὴν ἐπιτήδειον, ταῦτα καὶ τὰ τοιαῦτα λέγων καὶ κατατρέχων

[40]   μετὰ τοῦτο ὑπηρετῆται. ἐὰν ταῦτα καὶ τὰ τοιαῦτα ὁμοίως πρότερόν τε

[26]   τὴν ἀρχὴν ἐπιδεηθέντων καθάρσεως. ταῦτα καὶ τὰ τοιαῦτα παραδίδωσι τὸ μέγα

[7]   ἐπιρρεπῶς ἔχει. ταῦτα γὰρ πάντα καὶ τὰ τοιαῦτα τοῖς μὲν ἐν

[15]   περιόδους χαίρειν ἐᾶσαι; οὐκοῦν ἀνάγκη καὶ ταῖς τοιαύταις τῶν ἀντιθέσεων ἀντικαταστῆναι

[20]   τὰ δὲ πεπραγμένα εἱρμῷ τινὶ καὶ τάξει δι´ ἀκολούθου προιόντα τὸ

[35]   τῇ φύσει, τὰς ἀρχὰς ἐντεῦθεν καὶ τὰς αἰτίας ἔχει· οὐ γάρ

[26]   ἑκάστῳ, ὧν τις τὰς ἀρχὰς καὶ τὰς αἰτίας προκατεβάλετο, ὥσπερ ἡ

[8]   γὰρ οἱ τοὺς ἥλους τε καὶ τὰς ἀκροχορδόνας παρὰ φύσιν ἐπιγενομένας

[32]   γὰρ μὴ ἐμμεῖναι τῷ θανάτῳ, καὶ τὰς διὰ τοῦ σιδήρου κατὰ

[23]   τροφῆς ὑπεροψίαν ἐφ´ ὅσον βούλοιτο, καὶ τὰς ἐν ἐρημίᾳ δαψιλεῖς ἑστιάσεις

[12]   κατὰ τὸν κόσμον οἰκονομίας ἐπισκοποῦντες καὶ τὰς εὐεργεσίας τὰς θεόθεν κατὰ

[12]   τοίνυν εἰς τὸ πᾶν ἀφορῶντες, καὶ τὰς κατὰ τὸν κόσμον οἰκονομίας

[7]   Κορινθίους λόγῳ τάς τε σαρκώδεις καὶ τὰς πνευματικὰς τῶν ψυχῶν καταστάσεις,

[14]   τῆς ἀνθρωπίνης φύσεως καταμίγνυται, ὡς καὶ τὰς ὑψηλὰς ἐνεργείας αὐτοῦ τῇ

[24]   τοῖς εἰρημένοις ὁρᾶται. ἵνα τοίνυν καὶ ταῦτα γένηται καταφανῆ, τὰ ἐφεξῆς

[13]   εἰ οὖν ἀφ´ ὧν ἀκούεις καὶ τεθνάναι καὶ γεγεννῆσθαι δίδως, ἐκ

[40]   εἰ οὖν ἔλαβες τὸν θεὸν καὶ τέκνον ἐγένου θεοῦ, δεῖξον διὰ

[0]   θεωροῖτο τὸ θεῖον, ἐξ ἐλλιποῦς καὶ τελείου. ἀλλ´ εἴτε κατὰ τὴν

[27]   ἀνθρωπίνης ζωῆς ἐν ἀρχῇ τε καὶ τελευτῇ καὶ τοῖς διὰ μέσου

[18]   καθ´ ὅλου βωμοὺς καὶ προπύλαια καὶ τεμένη καὶ ἀφιδρύματα καὶ ὅσα

[20]   ἀκολούθου προιόντα τὸ σοφόν τε καὶ τεχνικὸν τῆς οἰκονομίας τοῦ θεοῦ

[1]   ἐν αὐτῷ πάντα σοφῶς τε καὶ τεχνικῶς θεωρούμενα. ἆρα τοῦ λόγου

[21]   μὴ ὄντι τὸ ὂν ἀντιδιαιρεῖσθαι καὶ τῇ ἀνυπαρξίᾳ τὴν ὕπαρξιν· ἐπειδὴ

[24]   ἐπιφανέντος ἐξαφανισθῇ τὸ τῷ φωτὶ καὶ τῇ ζωῇ κατὰ τὸ ἐναντίον

[23]   τὴν χρείαν συνεισφερούσης, ἀλλὰ τοῦ καὶ τῇ θαλάσσῃ τὸ γένος τῶν

[2]   φύσεως, κατὰ τὸν αὐτὸν τρόπον καὶ τῇ περὶ τοῦ πνεύματος ἐννοίᾳ

[3]   τῇ τε τοῦ λόγου παραδοχῇ καὶ τῇ πίστει τοῦ πνεύματος· τῶν

[27]   πλεονάζουσαν, ἐν ἑτέροις ἐνδεεστέραν εἶναι, καὶ τῇ πρὸς τὸ ἔλαττόν τε

[17]   κατεργάζεται, τικτόμενός τε καὶ τρεφόμενος, καὶ τῇ τοῦ θανάτου πείρᾳ σώζων

[32]   θεότητος τὸ διὰ πάντων ἥκειν καὶ τῇ φύσει τῶν ὄντων κατὰ

[29]   οὐκ εὐθὺς μετὰ τὸν φθόνον καὶ τὴν ἀδελφοκτονίαν τοῦ Κάιν προσάγει

[6]   τοῦ κρείττονος προελομένη. ~Ζητεῖς δὲ καὶ τὴν αἰτίαν τυχὸν τῆς κατὰ

[8]   ὥσπερ τὴν παρατροπὴν ἐθεάσατο, οὕτω καὶ τὴν ἀνάκλησιν αὐτοῦ πάλιν τὴν

[13]   καὶ ὁ τοῦ θανάτου μνησθεὶς καὶ τὴν ἀνάστασιν τῷ θανάτῳ προσεμαρτύρησεν.

[13]   καὶ τὸ ἔξω πάθους εἶναι καὶ τὴν γέννησιν αὐτοῦ καὶ τὸν

[23]   τὸν ἀέρα παθῶν τὴν ἐξουσίαν, καὶ τὴν διὰ θαλάσσης πορείαν, οὐ

[6]   τῆς πονηρίας ὅρον συνωσθεὶς ἀπηνέχθη, καὶ τὴν διανοητικὴν δύναμιν, ἣν εἰς

[18]   δεξάμενοι τὰς τοῦ σώματος αἰκίας, καὶ τὴν ἐπὶ θανάτῳ ψῆφον, οὐκ

[23]   τὸν προσεγγισμὸν τῆς ὑπερεχούσης δυνάμεως· καὶ τὴν ἠρέμα διὰ τῶν θαυμάτων

[24]   ἐπὶ τὸ κάτω φερόμενον· οὕτως καὶ τὴν θείαν τε καὶ ὑπερέχουσαν

[6]   ἀλλὰ προλαβούσης ἕξεως στέρησιν, οὕτω καὶ τὴν κακίαν ἐν τῇ τοῦ

[30]   κινήσεως οὐκ ἐστέρηται, οὕτως ἔστι καὶ τὴν κακίαν ἰδεῖν τῷ μὲν

[0]   τῶν θρησκειῶν διαφορὰς μεθαρμόζειν προσήκει καὶ τὴν κατήχησιν, πρὸς τὸν αὐτὸν

[32]   τῆς θεότητος κατανόησιν χειραγωγεῖσθαι, ἀλλὰ καὶ τὴν ὄψιν γενέσθαι τῶν ὑψηλοτέρων

[34]   θεοῦ παρέσεσθαι τοῖς γινομένοις ἐπηγγελμένου καὶ τὴν παρ´ ἑαυτοῦ δύναμιν ἐντεθεικότος

[1]   πάλιν προσήκει διαστολῇ τινὶ τεχνικῇ καὶ τὴν περὶ τοῦτο πλάνην ἐπανορθώσασθαι.

[16]   κίνησις ὀνομάζεται, τοῦτο προσήκει καλεῖσθαι καὶ τὴν προάγουσαν. εἰ δὲ ἡ

[8]   καὶ γὰρ ᾔδει τὸ ἐσόμενον καὶ τὴν πρὸς τὸ γινόμενον ὁρμὴν

[18]   ὀνόματι ναούς τε καὶ θυσιαστήρια καὶ τὴν σεμνήν τε καὶ ἀναίμακτον

[10]   τε ἐπὶ τῆς ὕλης πῦρ καὶ τὴν τὸ πῦρ ἐξάπτουσαν ὕλην,

[23]   τεθνηκότων ἐπὶ τὸν βίον ἀνάλυσιν, καὶ τὴν τῶν καταδίκων ἀνάρρυσιν, καὶ

[1]   ἐν τῇ ὁρμῇ τοῦ φθεγγομένου καὶ τὴν ὑπόστασιν ἔχειν νομισθήσεται, καθ´

[18]   σεμνήν τε καὶ ἀναίμακτον ἱερωσύνην καὶ τὴν ὑψηλὴν φιλοσοφίαν, ἔργῳ μᾶλλον

[31]   ἐὰν τὸ κατ´ ἐξουσίαν ἀπόθηται, καὶ τὴν χάριν τοῦ νοεροῦ συναπώλεσεν.

[27]   ἡ διορθωτικὴ τῆς φύσεως δύναμις, καὶ τῆς ἀρχῆς ἁψαμένη καὶ μέχρι

[40]   πρὸς τὸ μετὰ τοῦτο βλέπειν, καὶ τῆς ἀφράστου μακαριότητος ἐν τῇ

[16]   θεοῦ περὶ τὸν θάνατον οἰκονομίας καὶ τῆς ἐκ νεκρῶν ἀναστάσεως, τὸ

[37]   τοῦ τε θανάτου κρεῖττον ἐδείχθη καὶ τῆς ζωῆς ἡμῖν κατήρξατο. καθάπερ

[30]   ἔτι ἐψύχωται τῷ ἰδίῳ θυμῷ καὶ τῆς ζωτικῆς κινήσεως οὐκ ἐστέρηται,

[34]   ἐντεθεικότος τῷ ἔργῳ, καθὰ πεπιστεύκαμεν, καὶ τῆς ἡμετέρας προαιρέσεως πρὸς τὸ

[6]   τὸν λόγον. τῆς γὰρ ἀρετῆς καὶ τῆς κακίας οὐχ ὡς δύο

[8]   ἀπηγορευμένοις ἐγένοντο οἱ πρῶτοι ἄνθρωποι καὶ τῆς μακαριότητος ἐκείνης ἀπεγυμνώθησαν, δερματίνους

[39]   τὸ κτιστὸν καὶ τὸ ἄκτιστον, καὶ τῆς μὲν ἀκτίστου φύσεως τὸ

[7]   ὑψηλότερον ἔβλεπεν αὐτοῖς ἡ διάνοια, καὶ τῆς περὶ τὰς ἡδονὰς διαθέσεως

[26]   καὶ τοῦτο τῆς δικαιοσύνης τε καὶ τῆς σοφίας εἶναι συνθήσεται. δικαίου

[18]   ἔργῳ μᾶλλον ἢ λόγῳ κατορθουμένην, καὶ τῆς σωματικῆς ζωῆς τὴν ὑπεροψίαν

[25]   γένηται θεῖον, ἐξαιρεθὲν τοῦ θανάτου καὶ τῆς τοῦ ἀντικειμένου τυραννίδος ἔξω

[35]   τῆς τε τοῦ πλημμελήσαντος μεταμελείας καὶ τῆς τοῦ θανάτου μιμήσεως, δι´

[40]   προσκαίρῳ ζωῇ τὰς ἀφορμὰς καταβάλλεσθαι καὶ τῆς τῶν κακῶν πείρας δι´

[32]   πρὸς τὸ θεῖά τε εἶναι καὶ τῆς ὑψηλῆς καὶ ὑπερεχούσης δυνάμεως.

[8]   φύσιν χωριζομένην τὴν αἴσθησιν· οὕτω καὶ τῆς ψυχῆς ἀπολεπτυνομένης τε καὶ

[16]   εἰ δὲ τὴν τοῦ σώματος καὶ τῆς ψυχῆς διάζευξιν πάθος προσαγορεύοι,

[16]   ἣν ἡ συνδρομὴ τοῦ σώματος καὶ τῆς ψυχῆς διακρίνεται. τὸν δὲ

[35]   ἐν τῇ διαλύσει τοῦ σώματος καὶ τῆς ψυχῆς ἐκρυείσης πάλιν διὰ

[16]   ἐκείνῳ πρὸς διάκρισιν τοῦ σώματος καὶ τῆς ψυχῆς κινηθείσης, πάλιν συνῆψε

[30]   τὴν πίστιν ἐν αἰτίᾳ ποιοῦνται. καὶ τί δήποτε, φασίν, οὐκ ἐπὶ

[5]   ἄλλο τι τῶν ὑψηλῶν τε καὶ τιμίων ὀνομάζειν τις ἐθέλοι, οὐ

[5]   οὐκ ἂν τοῦ καλλίστου τε καὶ τιμιωτάτου τῶν ἀγαθῶν ἀπεστέρησε, λέγω

[20]   θεοῦ τῆς ἀγαθότητος τὰ σημεῖα. καὶ τίς ἂν γένοιτο φανερωτέρα τοῦ

[10]   περιελήφθη τῷ ἀτόμῳ τὸ ἄπειρον; καὶ τίς τοῦτό φησιν, ὅτι τῇ

[37]   ἅπαν τὸ ἀνακραθὲν συνηχρείωται, οὕτως καὶ τὸ ἀθάνατον σῶμα ἐν τῷ

[39]   ὄντων μεμερισμένων εἰς τὸ κτιστὸν καὶ τὸ ἄκτιστον, καὶ τῆς μὲν

[37]   δὲ καθ´ ὁμοιότητα τοῦ ὀλεθρίου καὶ τὸ ἀλεξητήριον ἐντὸς τῶν ἀνθρωπίνων

[39]   καρδίας τοῦ προσιόντος τῇ οἰκονομίᾳ καὶ τὸ γινόμενον τὴν δύναμιν ἔχει,

[20]   ἀλλήλων κατανοῆσαι, τὸ σοφόν φημι καὶ τὸ δίκαιον. ~Τίς οὖν ἡ

[0]   φαντασίαν. εἰ γὰρ τὸ ἀγαθὸν καὶ τὸ δίκαιον, τό τε σοφὸν

[0]   τὸ δίκαιον, τό τε σοφὸν καὶ τὸ δυνατὸν ὡσαύτως λέγοιτο, ἥ

[35]   δὲ εἰς τὸ ὕδωρ κάθοδος καὶ τὸ εἰς τρὶς ἐν αὐτῷ

[13]   ὁ γὰρ τὴν γέννησιν εἰπὼν καὶ τὸ ἐκ παρθενίας προσέθηκεν· καὶ

[13]   ὁ γὰρ γεγεννῆσθαι αὐτὸν ἱστορήσας καὶ τὸ ἐκ παρθένου γεγεννῆσθαι συνδιηγήσατο.

[2]   εἰ καθ´ ὁμοιότητα τοῦ ἡμετέρου καὶ τὸ ἐν αὐτῷ πνεῦμα ὑπονοοῖτο·

[13]   ἐκ τῶν αὐτῶν δώσεις πάντως καὶ τὸ ἔξω πάθους εἶναι καὶ

[8]   πάντα ἐμπερικρατῶν τῇ γνωστικῇ δυνάμει καὶ τὸ ἐφεξῆς τῷ παρῳχηκότι κατὰ

[4]   καθ´ ὁμοιότητα τῆς ἡμετέρας φύσεως καὶ τὸ θεῖον ἐξανθρωπίζοιτο, εἰ τοιούτῳ

[8]   τῶν τῇ αἰσθήσει τὸ καλὸν καὶ τὸ κακὸν διακρινόντων, οἳ οὐκ

[35]   οὐδ´ ἂν τοῦτο γένοιτο· οὕτως καὶ τὸ κατὰ τὴν μεγάλην ἀνάστασιν,

[40]   ἀναγκαῖον ἂν εἴη τούτοις προσθεῖναι καὶ τὸ λειπόμενον, ὅτι οὔτε τὰ

[32]   προσφυσήσει τοῦ πνεύματος, ἐπαγγέλλεσθαί τε καὶ τὸ μετ´ αὐτῶν εἶναι, καὶ

[13]   ἀλλὰ τὸ πρὸ τῆς γεννήσεως καὶ τὸ μετὰ τὸν θάνατον τὴν

[40]   κατήχησις ἔχειν. δεῖ γάρ, οἶμαι, καὶ τὸ μετὰ τοῦτο σκοπεῖν, ὃ

[1]   ὅπερ ὁ Ἰουδαῖος οὐ δέχεται, καὶ τὸ μὴ διαφέρειν κατὰ τὴν

[8]   δὲ καὶ ἡδοναῖς τὸ καλὸν καὶ τὸ μὴ καλὸν κρίνειν τῆς

[15]   τῷ βουλήματι τὸ πᾶν συστησάμενος καὶ τὸ μὴ ὂν ὑποστήσας ἐν

[9]   αὐτὸ τὸ καλὸν ἐφ´ ἑαυτοῦ καὶ τὸ μὴ τοιοῦτον κατανοῆσαι, ποίοις

[32]   τὸ ὕψος, τό τε πλάτος καὶ τὸ μῆκος. ἑκάστην γὰρ τοῦ

[16]   πρός τε τὸ αἰσθητόν φημι καὶ τὸ νοερὸν τοῦ ἀνθρωπίνου συγκρίματος,

[37]   γενόμενον πρὸς τὴν ἑαυτοῦ φύσιν καὶ τὸ πᾶν μετεποίησεν. ἀλλὰ μὴν

[30]   διοχλοῦσαν τὸν βίον. ἀλλ´ ἀφέντες καὶ τὸ περὶ τούτων τὸν λόγον

[37]   τε λεῖπον πρὸς ἑαυτὴν ἐφελκομένη καὶ τὸ περιττεῦον ἀπωθουμένη; καὶ ὥσπερ

[3]   οὗ καὶ ὁ λόγος ἐστὶ καὶ τὸ πνεῦμα· ἀλλ´ ἐπειδὰν τὸ

[39]   μὲν ὁ ἄνθρωπος, κτιστὸν δὲ καὶ τὸ πνεῦμα καὶ τὸν μονογενῆ

[4]   καὶ ὁ τοῦ θεοῦ λόγος καὶ τὸ πνεῦμα τῷ πνεύματι, ὁμοία

[35]   τέλει· τί γὰρ ἴσον ἄνθρωπος καὶ τὸ πρὸς τὴν σύστασιν τοῦ

[23]   τὸ ἀγαθὸν τῷ δικαίῳ συνέζευκται καὶ τὸ σοφὸν τούτων οὐκ ἀποκέκριται.

[27]   τὸ κατὰ τὴν ἀρχήν φημι καὶ τὸ τέλος, καθ´ ἑκάτερον εὑρίσκεται

[39]   φύσει κατ´ ἀνάγκην ὁμογενές ἐστι καὶ τὸ τικτόμενον. τί οὖν ἂν

[4]   ἀνυπόστατα τὰ παρ´ ἡμῖν ῥήματα καὶ τὸ τοῖς ῥήμασι συνδιεξερχόμενον πνεῦμα.

[32]   γνῶναι τί ἐστι τὸ βάθος καὶ τὸ ὕψος, τό τε πλάτος

[17]   τοῦ πονοῦντος μέρους ὁ θεραπεύων καὶ τόδε τι πρὸς τὴν τοῦ

[4]   ἐξανθρωπίζοιτο, εἰ τοιούτῳ κεχρῆσθαι λόγῳ καὶ τοιούτῳ πνεύματι τὸν τοῦ παντὸς

[27]   ἐν ἀρχῇ τε καὶ τελευτῇ καὶ τοῖς διὰ μέσου πᾶσιν, ἔδει

[18]   τοὺς δαίμονας ἐν ταῖς ζωοθυσίαις καὶ τοῖς ἐπιβωμίοις μιάσμασιν; ἀφ´ οὗ

[36]   ἐν πᾶσι δὲ ὄντα, παρεῖναι καὶ τοῖς ἐπικαλουμένοις τὴν ζωτικὴν αὐτοῦ

[17]   τοὺς εὐγνώμονας τοσοῦτον εἰπεῖν, ὅτι καὶ τοῖς ἰατροῖς οὐ νομοθετοῦσι τὸν

[8]   ἀνταριθμηθῆναι κατάλογον, τὸν ἐν τούτοις καὶ τοῖς τοιούτοις ἐξ ἀβουλίας ἐμπεπτωκότα·

[8]   τὴν θεραπείαν προσίενται, ἐφ´ ὧν καὶ τομαὶ καὶ καυτήρια καὶ πικραὶ

[15]   ὁρμῇ τοῦ θελήματος, τί οὐχὶ καὶ τὸν ἄνθρωπον δι´ αὐθεντικῆς τινὸς

[5]   τὸ ὕδωρ εἶναι. οὕτως οὖν καὶ τὸν ἄνθρωπον ἐπὶ τῇ τῶν

[0]   Σαβέλλιον, διὰ τῶν αὐτῶν ὠφελήσει καὶ τὸν Ἀνόμοιον, οὐδὲ ἡ πρὸς

[40]   θεοῦ, δεῖξον διὰ τῆς προαιρέσεως καὶ τὸν ἐν σοὶ ὄντα θεόν,

[1]   διὰ τῶν αὐτῶν εὑρήσει σημείων καὶ τὸν ἐξ ἐκείνου ὑφεστῶτα λόγον.

[13]   εἶναι καὶ τὴν γέννησιν αὐτοῦ καὶ τὸν θάνατον. ἀλλὰ μὴν ταῦτα

[0]   ἡ πρὸς τὸν Μανιχαῖον μάχη καὶ τὸν Ἰουδαῖον ὀνίνησιν, ἀλλὰ χρή,

[23]   καὶ τὴν τῶν καταδίκων ἀνάρρυσιν, καὶ τὸν κατὰ τῶν δαιμόνων φόβον,

[39]   κτιστὸν δὲ καὶ τὸ πνεῦμα καὶ τὸν μονογενῆ θεὸν εἶναι νομίζοι,

[1]   διάνοια αὐτόν τε τὸν λόγον καὶ τὸν ὅθεν ἐστίν, οὐκέτ´ ἂν

[1]   φύσιν αὐτόν τε τὸν λόγον καὶ τὸν ὅθεν ἐστίν. ὥσπερ γὰρ

[1]   ἐπειδὴ χρὴ πάντως τῷ λόγῳ καὶ τὸν πατέρα τοῦ λόγου συνυπακούεσθαι·

[23]   διαχωροῦντος ἐφ´ ἑκάτερα τοῦ πελάγους, καὶ τὸν πυθμένα γυμνοῦντος τοῖς παροδεύουσι

[28]   ~Ἀλλὰ κωμῳδοῦσι τὴν φύσιν ἡμῶν, καὶ τὸν τῆς γεννήσεως τρόπον διαθρυλλοῦσι,

[11]   νεκράν τε καὶ ἀνενέργητον γίνεσθαι, καὶ τὸν τῆς ἑνώσεως οὐκ ἐπιγινώσκομεν

[35]   τῷ προάγοντι, οὕτω μοι νόησον καὶ τὸν τοῦ βίου τούτου λαβύρινθον

[1]   καθ´ ὁμοιότητα τῶν παρ´ ἡμῖν καὶ τὸν τοῦ θεοῦ λόγον ὑπονοεῖν,

[0]   γὰρ τὸ εἶδος τῆς νόσου καὶ τὸν τρόπον τῆς θεραπείας προσαρμοστέον.

[25]   ἐν ἡμῖν εἶναι καὶ νῦν καὶ τότε κατὰ τὸ ἴσον διωμολόγηται.

[20]   μὴ μετὰ τοῦ δυνατοῦ τε καὶ τοῦ ἀγαθοῦ θεωροῖτο, κακίαν ἄν

[6]   διαλυούσης· κατὰ τὸν αὐτὸν τρόπον καὶ τοῦ αἰσθητοῦ πρὸς τὸ νοητὸν

[39]   καὶ τοῦ ἐλλιποῦς τὸ τέλειον, καὶ τοῦ δεομένου τὸ μὴ δεόμενον,

[39]   τοῦ δεομένου τὸ μὴ δεόμενον, καὶ τοῦ διὰ προκοπῆς ἀνιόντος τὸ

[20]   τοῦ δικαίου τε καὶ σοφοῦ καὶ τοῦ δυνατοῦ τεταγμένον· τὸ γὰρ

[39]   μὴ ἑστῶτος παρὰ πολὺ τιμιώτερον, καὶ τοῦ ἐλλιποῦς τὸ τέλειον, καὶ

[7]   ἐφ´ ἑαυτῆς τοῦ καλοῦ τε καὶ τοῦ ἐναντίου διακρίνειν τὴν φύσιν.

[18]   τῆς σωματικῆς ζωῆς τὴν ὑπεροψίαν καὶ τοῦ θανάτου τὴν καταφρόνησιν, ἣν

[0]   θεραπεύσεις τοῦ Ἕλληνος τὴν πολυθείαν καὶ τοῦ Ἰουδαίου τὴν περὶ τὸν

[29]   ἐστὶ λόγος, ὅτι σοφίᾳ γέγονε καὶ τοῦ λυσιτελοῦντος τῇ φύσει προμηθείᾳ

[18]   ὃν διὰ τῶν προφητῶν τε καὶ τοῦ νόμου προεδιδάχθησαν, καὶ προτιμοτέραν

[0]   δύναμιν τὴν ἐν τούτοις διαδεικνυμένην καὶ τοῦ παντὸς ὑπερκειμένην ὁμολογῆσαι· εἰ

[37]   φύσιν ἡμῶν ἀπογευσάμενοι πάλιν ἀναγκαίως καὶ τοῦ συνάγοντος τὸ διαλελυμένον ἐπεδεήθημεν,

[31]   δύνασθαι τὸν θεόν, εἴπερ ἐβούλετο, καὶ τοὺς ἀντιτύπως ἔχοντας ἀναγκαστικῶς ἐφελκύσασθαι

[26]   τὰ γένη τῶν καταβληθέντων σπερμάτων καὶ τοὺς καρποὺς ἀντιδίδωσιν· σοφίας δὲ

[24]   πῶς θεότης ἀνθρωπίνῃ συμπλακεῖσα φύσει καὶ τοῦτο γίνεται καὶ ἐκεῖνό ἐστιν.

[16]   ἡ τοῦ διακριθέντος ἕνωσις διαβαίνει. καὶ τοῦτό ἐστι τὸ μυστήριον τῆς

[1]   τινα τῶν πρός τι λεγομένων καὶ τοῦτό ἐστιν, ἐπειδὴ χρὴ πάντως

[16]   ἄρρηκτον ἕνωσιν τὸ διασχισθὲν συναρμόσας. καὶ τοῦτό ἐστιν ἡ ἀνάστασις, ἡ

[6]   κατὰ τὸ εὔλογον εὑρεθήσεται, ἣ καὶ τοῦτο σαφηνίσει τὸ ζήτημα. τοιοῦτόν

[26]   τὴν ἀλήθειαν βλέπων πάντων μάλιστα καὶ τοῦτο τῆς δικαιοσύνης τε καὶ

[37]   τὸ θερμὸν μεταποίησιν. ἐπεὶ οὖν καὶ τοῦτο τὸ μέρος ἡ θεοδόχος

[8]   θανάτῳ τὴν ζωὴν ἡμῶν διαλύεσθαι, καὶ τοῦτό φησι τῶν κακῶν ἔσχατον

[35]   ἐκ μεταμελείας διόρθωσις, ἀνάγκη πᾶσα καὶ τούτους ἐν τῷ καταλλήλῳ γενέσθαι.

[17]   σωτηρίαν ἡμῶν κατεργάζεται, τικτόμενός τε καὶ τρεφόμενος, καὶ τῇ τοῦ θανάτου

[37]   τοῦ ἄρτου ἡ σύστασις ἦν, καὶ τρόπον τινὰ καὶ αὐτὸ ἄρτος

[39]   δεομένῃ τοῦ ἀγαθύνοντος ἑαυτὸν εἰσποιῶν καὶ τρόπον τινὰ πάλιν εἰς τὸ

[20]   θηριῶδες γάρ ἐστι τὸ τοιοῦτον καὶ τυραννικὸν τῆς δυνάμεως εἶδος. ὡσαύτως

[40]   ἡ ἀκόλαστος καὶ ἀσχήμων διάνοια καὶ τῦφος καὶ φθόνος καὶ ὑπερηφανία,

[13]   τῷ τε τῆς γενέσεως τρόπῳ καὶ τῷ ἀνεπιδέκτῳ τῆς εἰς φθορὰν

[21]   τοῖς τε λοιποῖς τῶν ἀγαθῶν καὶ τῷ αὐτεξουσίῳ τῆς προαιρέσεως τὴν

[40]   παρορῶσι, δι´ ἀπάτης ἑαυτοὺς παράγοντες, καὶ τῷ δοκεῖν μόνον, οὐχὶ τῷ

[24]   κατ´ ἀρχὰς τῆς ζωῆς ἐξετράπημεν καὶ τῷ θανάτῳ ἐγκατηνέχθημεν, τί τοῦ

[32]   εἶναι, καὶ μηδενὶ μέσῳ διατειχίζεσθαι, καὶ τῷ μὲν φαινομένῳ πρὸς τὸν

[10]   ἀνιοῦσα, καὶ τῶν ἀβύσσων ἐπιβατεύουσα, καὶ τῷ πλάτει τῆς οἰκουμένης ἐπερχομένη,

[4]   κυρίου, φησίν, οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ

[24]   τῆς ζωῆς τῷ θανάτῳ εἰσοικισθείσης καὶ τῷ σκότῳ τοῦ φωτὸς ἐπιφανέντος

[8]   παθημάτων γίνεται τῇ τε ψυχῇ καὶ τῷ σώματι, καί τις ἀναλογία

[37]   σώματος ὑποστηρίζομεν, τὸν αὐτὸν τρόπον καὶ τῷ ὑγρῷ τὴν προσθήκην ἐκ

[35]   ἐστι δύναμις ἐν τῷ πυρὶ καὶ τῷ ὕδατι, οἱ διὰ τοῦ

[10]   κτίσει, καὶ μέχρις οὐρανῶν ἀνιοῦσα, καὶ τῶν ἀβύσσων ἐπιβατεύουσα, καὶ τῷ

[8]   αὐτὸν οἴεσθαι, ὡς ἂν μὴ καὶ τῶν ἀλγυνόντων ἡμᾶς αἴτιος ὑπονοοῖτο,

[26]   παρὰ πάσης ἔσται τῆς κτίσεως, καὶ τῶν ἐν τῇ καθάρσει κεκολασμένων

[4]   ὡς ἐξαρκεῖν πρὸς οὐρανῶν σύστασιν καὶ τῶν ἐν τούτοις δυνάμεων; εἰ

[18]   δαιμόνων ἐπὶ ἀπάτῃ σφῶν αὐτῶν καὶ τῶν ἐντυγχανόντων ἐπετηδεύετο, ὡς ἐν

[6]   γὰρ ἐτάχθη τῆς γῆς τε καὶ τῶν ἐπ´ αὐτῆς πάντων· καλὸς

[17]   λογισμοῖς τισὶ κατὰ τὸ ἐγχωροῦν καὶ τῶν ἐπιζητουμένων ἐξευρεῖν τὴν λύσιν

[23]   τὸν κατὰ τῶν δαιμόνων φόβον, καὶ τῶν κατὰ τὸν ἀέρα παθῶν

[26]   τῶν ἐν τῇ καθάρσει κεκολασμένων καὶ τῶν μηδὲ τὴν ἀρχὴν ἐπιδεηθέντων

[10]   τῆς πολυπραγμοσύνης εἰσδύνουσα, πολλάκις δὲ καὶ τῶν οὐρανίων θαυμάτων ἐν περινοίᾳ

[32]   γίνεται, τῶν ἄνω τοῖς κάτω καὶ τῶν πλαγίων πρὸς ἄλληλα δι´

[5]   τε νῦν περὶ ἡμᾶς εἶναι καὶ τῶν προτιμοτέρων ἐρημωθῆναι. ἀρχὴ δὲ

[23]   ἀξίας ἐκ τῶν ἀοράτων φωνάς, καὶ τῶν τῆς φύσεως ἀρρωστημάτων διόρθωσιν

[33]   θανάτου φθορᾶς· ἐπειδὰν οὖν τούτων καὶ τῶν τοιούτων ἀκούσωσιν καὶ προδιδαχθῶσι

[12]   εἰ μὲν οὖν τινὸς τούτων καὶ τῶν τοιούτων ἐλλιπὴς ἦν ἡ

[35]   τὸ μέσον τῶν τε κεκαθαρμένων καὶ τῶν τοῦ καθαρσίου προσδεομένων ἐστίν.

[5]   ἡ ἀκολουθία παρέδειξεν, ἀνάγκη πᾶσα καὶ τῶν τοῦ κόσμου μερῶν μὴ

[12]   τῆς κτίσεως, γῆς, θαλάσσης, ἀέρος, καὶ τῶν ὑπὲρ τὸν ἀέρα τόπων,

[36]   ἀρχήν ἐστι καὶ εὐκατόρθωτον, πίστις καὶ ὕδωρ, ἡ μὲν ἐντὸς τῆς

[33]   θεὸν καὶ χάριτος οὐρανίας ἐπίκλησις καὶ ὕδωρ καὶ πίστις ἐστὶ δι´

[35]   τὴν συγγένειαν ἔχει γῆ τε καὶ ὕδωρ, μόνα τῶν στοιχείων βαρέα

[39]   τριάδι γεννώμενος παρὰ πατρός τε καὶ υἱοῦ καὶ πνεύματος ἁγίου· οὕτω

[24]   οὕτως καὶ τὴν θείαν τε καὶ ὑπερέχουσαν δύναμιν οὐκ οὐρανῶν μεγέθη

[32]   τε εἶναι καὶ τῆς ὑψηλῆς καὶ ὑπερεχούσης δυνάμεως. περὶ ὧν οὐδὲν

[40]   διάνοια καὶ τῦφος καὶ φθόνος καὶ ὑπερηφανία, ἀλλὰ καὶ τὰ ἐξ

[24]   ἔχει ἢ τὰ μέγαλά τε καὶ ὑπερφυῆ τῶν θαυμάτων. τὸ μὲν

[9]   τε καὶ πόσις, καὶ κόπος, καὶ ὕπνος, καὶ λύπη, καὶ δάκρυον,

[30]   τὸν ἄνθρωπον τιμῆς ἀφῆκέ τι καὶ ὑπὸ τὴν ἡμετέραν ἐξουσίαν εἶναι,

[35]   ἀντὶ γῆς τὸ ὕδωρ ἐπιχεάμενος καὶ ὑποδὺς τὸ στοιχεῖον ἐν τρισὶ

[23]   τῆς πρὸς τὰ χείρω ῥοπῆς καὶ ὑπόθεσιν καὶ οἱονεὶ μητέρα τῆς

[36]   ἑαυτὸ μεγάλων ἀγαθῶν ἀρχή τε καὶ ὑπόθεσις γίνεται. μικρὸν δέ φημι

[6]   τῆς κατ´ ἀρετὴν ζωῆς ἀρχὴ καὶ ὑπόθεσις γίνεται, οὕτως ἡ διὰ

[16]   καὶ ἡ πρώτη γένεσίς τε καὶ ὑπόστασις παρ´ αὐτοῦ τὴν ἀρχὴν

[32]   τὸ διὰ μέσου τῶν ἐπουρανίων καὶ ὑποχθονίων ὀνομάσας ἐπίγειον. τοῦτο μεμαθήκαμεν

[1]   ἀεὶ ἑστῶσα φύσις ἀίδιον ἔχει καὶ ὑφεστῶτα τὸν λόγον. εἰ δὴ

[1]   τὰ πάντα τοῦ ζῶντος μὲν καὶ ὑφεστῶτος, ὅτι θεοῦ λόγος ἐστί,

[24]   τὸ μὲν γὰρ μέγα τι καὶ ὑψηλὸν ἐξεργασθῆναι παρὰ τῆς θείας

[8]   γήινον οἰκείως ἔχει, κρείττων δὲ καὶ ὑψηλοτέρα τῶν κατ´ αἴσθησιν κινημάτων

[2]   θεοῦ, τὸ συμπαρομαρτοῦν τῷ λόγῳ καὶ φανεροῦν αὐτοῦ τὴν ἐνέργειαν, οὐ

[40]   καὶ ἀσχήμων διάνοια καὶ τῦφος καὶ φθόνος καὶ ὑπερηφανία, ἀλλὰ καὶ

[1]   εἴτε τὸ κακίας καὶ θανάτου καὶ φθορᾶς ἀνεπίδεκτον, εἴτε τὸ ἐν

[12]   πρό γε πάντων τὸ θανάτου καὶ φθορᾶς εἶναι κρείττονα. εἰ μὲν

[26]   κατὰ τὸν αὐτὸν τρόπον, θανάτου καὶ φθορᾶς καὶ σκότους καὶ εἴ

[24]   ὑπερέχουσαν δύναμιν οὐκ οὐρανῶν μεγέθη καὶ φωστήρων αὐγαὶ καὶ ἡ τοῦ

[8]   τὴν διάλυσιν βλέπων τοῦ σώματος, καὶ χαλεπὸν ποιεῖται τῷ θανάτῳ τὴν

[33]   τρόπον, ὅτι εὐχὴ πρὸς θεὸν καὶ χάριτος οὐρανίας ἐπίκλησις καὶ ὕδωρ

[23]   φύσεως ἀρρωστημάτων διόρθωσιν ἀπραγμάτευτόν τινα καὶ ψιλήν, ἐν ῥήματι μόνῳ καὶ

[5]   παθημάτων ἰδέαν κατά τε σῶμα καὶ ψυχὴν ἐπιτήδειον, ταῦτα καὶ τὰ

[35]   ἐν τῷ γείτονι διατυποῦται στοιχείῳ. καὶ ὡς ἐκεῖνος ὁ ἄνωθεν ἄνθρωπος

[6]   αὐτῷ πρὸς τὴν ἐπιβουλὴν κατασταίη. καὶ ὥσπερ ἐπὶ λύχνου τοῦ πυρὸς

[39]   προήκειν οἰκείως πρὸς ἑαυτὴν ἔχει· καὶ ὥσπερ ἐπὶ τῆς τῶν σωμάτων

[37]   ἐφελκομένη καὶ τὸ περιττεῦον ἀπωθουμένη; καὶ ὥσπερ τις ἀσκὸς ὑγροῦ τινὸς

[6]   τῇ ἀπουσίᾳ νοουμένη τοῦ κρείττονος· καὶ ὥσπερ φαμὲν ἀντιδιαιρεῖσθαι τῇ ὁράσει

Chapitre
[20]	τὸ θεῖον, ἀλλὰ καὶ δίκαιον	καὶ	ἀγαθὸν καὶ σοφὸν καὶ πᾶν
[26]	ἐνήργησεν, ὁ δὲ δίκαιος ἅμα	καὶ	ἀγαθὸς καὶ σοφὸς ἐπὶ σωτηρίᾳ
[15]	γὰρ δὴ θεμιτὸν ἦν αὐτοσοφίαν	καὶ	ἀγαθότητα καὶ ἀφθαρσίαν, καὶ εἴ
[39]	τῆς τοῦ πρώτου καὶ ἀληθινοῦ	καὶ	ἀγαθοῦ θεοῦ φύσεως, τῆς τοῦ
[5]	ἐν τῇ φύσει τὸ αὐτοκρατὲς	καὶ	ἀδέσποτον, ὥστε ἆθλον ἀρετῆς εἶναι
[27]	ὁ διαπτύων ὡς αἰσχρόν τε	καὶ	ἄδοξον τὸ εἶδος τῆς ἀνθρωπίνης
[1]	λόγον ἔχει, οὕτως ἡ ἄφθαρτος	καὶ	ἀεὶ ἑστῶσα φύσις ἀίδιον ἔχει
[39]	τῆς ἀμετάστατόν τε καὶ παγίαν	καὶ	ἀεὶ ὡσαύτως ἔχουσαν ἐν τῷ
[15]	ἀνθρωπίνης φύσεως καταβῆναι, οὕτως ἐλεεινῶς	καὶ	ἀθλίως τῆς ἀνθρωπότητος διακειμένης; ἀλλ´
[4]	λόγῳ τοῦ κυρίου οἱ οὐρανοὶ	καὶ	αἱ δυνάμεις αὐτῶν ἐν τῷ
[1]	φύσεως τῆς ἡμετέρας μέτρον συνταπεινοῦνται	καὶ	αἱ τῶν τοιούτων ὀνομάτων ἐμφάσεις.
[0]	τὸ σοφόν τε καὶ ἄφθαρτον	καὶ	ἀίδιον καὶ εἴ τι ἄλλο
[5]	οὐ γαστρὸς πλησμονήν, ἀλλὰ γνῶσιν	καὶ	ἀιδιότητα ζωῆς τοῖς γευσαμένοις δίδωσι,
[1]	κόσμον εἶναι, τοῦ τὸ ἀγαθὸν	καὶ	αἱρουμένου καὶ δυναμένου, ὁ δὲ
[6]	κατανόησις, εἰς τὸ νοητόν τε	καὶ	αἰσθητὸν τῆς θεωρίας διῃρημένης. καὶ
[6]	τούτου χάριν ἐκ νοητοῦ τε	καὶ	αἰσθητοῦ τὸ κατὰ τὸν ἄνθρωπον
[15]	γίνεται φύσει, μόνον δὲ ἀπρεπὲς	καὶ	αἰσχρὸν τὸ κατὰ κακίαν πάθος,
[14]	πίστιν, εἰ θεός, τὸ ἀχώρητον	καὶ	ἀκατανόητον καὶ ἀνεκλάλητον πρᾶγμα, τὸ
[35]	τῆς ἀναστάσεως σῶον καὶ ἀπαθῆ	καὶ	ἀκέραιον καὶ πάσης τῆς κατὰ
[28]	εὔλογον κρίνοιτο; οὐ γὰρ ὀφθαλμῷ	καὶ	ἀκοῇ καὶ γλώσσῃ, ἢ ἄλλῳ
[24]	δυνάμεως κατὰ φύσιν πώς ἐστι	καὶ	ἀκόλουθον. καὶ οὐκ ἄν τινα
[11]	κτίσιν παρὰ τῆς ἀσωμάτου τε	καὶ	ἀκτίστου φύσεως ὑποστῆναι πιστεύοντες, τὸ
[39]	εἰ ἔξω τῆς τοῦ πρώτου	καὶ	ἀληθινοῦ καὶ ἀγαθοῦ θεοῦ φύσεως,
[3]	πνεῦμα, καὶ ἕτερον ὁ λόγος,	καὶ	ἄλλο πάλιν ἐκεῖνο, οὗ καὶ
[26]	τὰς τῶν ἐπιβουλευομένων ἐλπίδας τρέπειν	καὶ	ἄλλο παρὰ τὸ ἐλπισθὲν κατεργάζεσθαι.
[39]	βαπτιζόμενον, πάλιν τῷ τρεπτῷ τε	καὶ	ἀλλοιουμένῳ ἐγγεννηθῆναι βίῳ· τῇ γὰρ
[39]	εἰσελθεῖν ἢ πάλιν τῷ ἀστατοῦντι	καὶ	ἀλλοιουμένῳ ἐγκυματοῦσθαι βίῳ; ἐπεὶ οὖν
[6]	τῆς κατὰ τροπὴν καὶ μεταβολὴν	καὶ	ἀλλοίωσίν ἐστιν ἀνεπίδεκτος, πᾶν δὲ
[21]	τοίνυν κατὰ τὴν τρεπτήν τε	καὶ	ἀλλοιώτην ὁρμήν τε καὶ κίνησιν
[35]	μεταμελείᾳ μὲν εἰς μῖσός τε	καὶ	ἀλλοτρίωσιν τῆς κακίας χωρῶν, τῷ
[21]	θείαν δύναμιν εἰς οὐσίαν μεθισταμένης,	καὶ	ἄλλως δὲ τῆς τροπῆς ἀναγκαίως
[6]	ἐμμίξας ὁ ἀντικείμενος σβέσιν τινὰ	καὶ	ἀμαύρωσιν τῆς εὐλογίας ἐποίησεν, ἧς
[20]	τὴν παγίαν ἐν τῷ ἀγαθῷ	καὶ	ἀμετάβλητον φύσιν; οὐ γὰρ ἂν
[39]	ἀκτίστου φύσεως τὸ ἄτρεπτόν τε	καὶ	ἀμετάθετον ἐν ἑαυτῇ κεκτημένης, τῆς
[18]	θυσιαστήρια καὶ τὴν σεμνήν τε	καὶ	ἀναίμακτον ἱερωσύνην καὶ τὴν ὑψηλὴν
[37]	ἕτερον τρόπον ἐν μετουσίᾳ τε	καὶ	ἀνακράσει τοῦ σώζοντος γίνεται. ὥσπερ
[6]	κατὰ θείαν σοφίαν μίξις τε	καὶ	ἀνάκρασις, ὡς ἂν πάντα τοῦ
[39]	ποιήσῃ, ἐξὸν τὴν ἄτρεπτόν τε	καὶ	ἀναλλοίωτον ἀρχηγὸν ποιήσασθαι τῆς ἰδίας
[39]	τριάδα εἰς τὴν ἄτρεπτόν τε	καὶ	ἀναλλοίωτον εἰσελθεῖν ζωήν, τὸν δὲ
[18]	δηλαδὴ ταῦτα, μὴ σαφῆ τε	καὶ	ἀναμφίβολον τῆς θείας ἐπιδημίας ἔχοντες
[15]	δουλείας κατεχόμενος. ἆρα μικρὰ ταῦτα	καὶ	ἀνάξια τὸν θεὸν δυσωπῆσαι πρὸς
[35]	τοῦ ὕδατος, τὴν σωτήριον ταφὴν	καὶ	ἀνάστασιν τὴν ἐν τριημέρῳ γενομένην
[35]	τοῦ συγκρίματος ἡμῶν ἀνάπλασίν τε	καὶ	ἀναστοιχείωσιν βλέπων· πρὸς τοῦτο γὰρ
[26]	φύσεως ἰδιωμάτων γενόμενος, γενέσεώς τε	καὶ	ἀνατροφῆς καὶ αὐξήσεως, καὶ μέχρι
[6]	φύσις ἀσώματόν τι χρῆμά ἐστι	καὶ	ἀναφὲς καὶ ἀνείδεον· ἡ δὲ
[6]	τι χρῆμά ἐστι καὶ ἀναφὲς	καὶ	ἀνείδεον· ἡ δὲ αἰσθητὴ κατ´
[14]	θεός, τὸ ἀχώρητον καὶ ἀκατανόητον	καὶ	ἀνεκλάλητον πρᾶγμα, τὸ ὑπὲρ πᾶσαν
[8]	κατ´ ἀνάγκην ἐπακολουθοῦσιν ἄρρητοί τινες	καὶ	ἀνέκφραστοι ἀλγηδόνες, ὧν ἡ διήγησις
[16]	συγκρίματος, διὰ τῆς ἀρρήτου ἐκείνης	καὶ	ἀνεκφράστου συνανακράσεως τοῦτο οἰκονομήσασθαι, τὸ
[11]	ψυχῆς τὴν σάρκα νεκράν τε	καὶ	ἀνενέργητον γίνεσθαι, καὶ τὸν τῆς
[33]	μὴ παρούσης ἀκίνητόν ἐστιν ἐκεῖνο	καὶ	ἀνενέργητον. εἰ οὖν ἐκεῖ οὐ
[11]	καταλείπομεν, ὡς ἄρρητον παντάπασιν ὄντα	καὶ	ἀνερμήνευτον. ~Τοῦ δὲ θεὸν ἐν
[5]	ἐστὶν αἴτιος κακῶν, ἀδέσποτόν τε	καὶ	ἄνετόν σοι κατασκευάσας τὴν φύσιν,
[28]	θάνατον ἄπρακτον εἶναι τρόπον τινὰ	καὶ	ἀνήνυτον, πάντοτε πρὸς τὸ λεῖπον
[34]	χωρισθείσης ἄπρακτός ἐστιν ἡ σπουδὴ	καὶ	ἀνόνητος, πόσῳ μᾶλλον ἐν τῷ
[37]	ὥσπερ διὰ τῆς στερρᾶς τε	καὶ	ἀντιτύπου τροφῆς τὸ στερρὸν τοῦ
[4]	ῥήμασι συνδιεξερχόμενον πνεῦμα. ἄπρακτα πάντως	καὶ	ἀνυπόστατα κἀκεῖνα κατασκευάσουσιν οἱ πρὸς
[4]	ἔχει. ἀλλὰ μὴν ἀνενέργητά τε	καὶ	ἀνυπόστατα τὰ παρ´ ἡμῖν ῥήματα
[23]	ἄφθορον, καὶ θήλην ἐκ παρθενίας,	καὶ	ἄνωθεν ἐπιμαρτυρούσας τῷ ὑπερφυεῖ τῆς
[35]	πάλιν διὰ τῆς ἀναστάσεως σῶον	καὶ	ἀπαθῆ καὶ ἀκέραιον καὶ πάσης
[35]	κατόπιν ἑπόμενοι τὰς ποικίλας τε	καὶ	ἀπατηλὰς τῶν οἴκων ἀναστροφὰς διεξέρχονται,
[15]	τῆς πίστεως, ὡς ἀνάρμοστά τε	καὶ	ἀπεμφαίνοντα περὶ τῆς θείας φύσεως
[26]	πυρὸς δαπάνῃ τὸ ἀλλότριόν τε	καὶ	ἀπόβλητον οἱ θεραπευταὶ τοῦ χρυσίου
[5]	μὴ ὄντος τοῦ μετέχοντός τε	καὶ	ἀπολαύοντος. εἰ τοίνυν ἐπὶ τούτοις
[8]	δυνατὸν ἦν καὶ πρέπον ἅμα	καὶ	ἀπολομένην ἀνακαλέσασθαι. ὃ παρὰ τοῦ
[8]	καιρῷ τῆς κρίσεως τέμνεταί τε	καὶ	ἀποξύεται τῇ ἀρρήτῳ ἐκείνῃ σοφίᾳ
[16]	ἡ διὰ τοῦ ἐπιρρύτου τε	καὶ	ἀπορρύτου τῆς τροφῆς τοῦ ὑποκειμένου
[28]	περὶ αὐτὴν ὡς αἰσχρόν τε	καὶ	ἀπρεπὲς διαβάλλοιτο. εἰ οὖν μόνης
[5]	αὐτῶν ἀποδοκιμάσει ὡς ἀπίθανόν τε	καὶ	ἀπρεπῆ περὶ θεοῦ λέγεσθαι. οὐκοῦν
[27]	τὸ θεῖον. τοῦ γὰρ ὑψίστου	καὶ	ἀπροσίτου κατὰ τὸ ὕψος τῆς
[3]	μυστηρίου βαθύτητα· πῶς τὸ αὐτὸ	καὶ	ἀριθμητόν ἐστι καὶ διαφεύγει τὴν
[32]	φύσεις πρὸς μίαν σύμπνοιάν τε	καὶ	ἁρμονίαν δι´ ἑαυτοῦ συνάγων ἐν
[7]	ἀγαθὸν ὁριζόμενοι διὰ τὸ πάθεσι	καὶ	ἀρρωστήμασιν ὑποκεῖσθαι κατ´ ἀνάγκην τὴν
[37]	ἡ σύστασις ἐξ οἴνου τε	καὶ	ἄρτου ἐστί, τοῖς σώμασι τῶν
[32]	προσήγγισεν, ὅσον τῆς νεκρότητος ἅψασθαι	καὶ	ἀρχὴν δοῦναι τῇ φύσει τῆς
[5]	εἰ δὲ τοῦτο ἄτοπόν τε	καὶ	ἀσεβές, ὁμολογεῖται πάντως ὅτι λόγον
[1]	ὀνομάτων ἐμφάσεις. ἐπειδὴ γὰρ φθαρτὴ	καὶ	ἀσθενὴς ἡμῶν ἡ φύσις, διὰ
[4]	δὲ καὶ δύναμις ἀπὸ ῥημάτων	καὶ	ἄσθματος τηλικαύτη, ὡς ἐξαρκεῖν πρὸς
[40]	πλεονεξίαν πάθος καὶ ἡ ἀκόλαστος	καὶ	ἀσχήμων διάνοια καὶ τῦφος καὶ
[1]	εἰ ὑφέστηκε νοερόν τι χρῆμα	καὶ	ἀσώματον ὤν, ζῇ πάντως· εἰ
[5]	τῶν ὄντων συστάσεως, ἀλογίαν τε	καὶ	ἀτεχνίαν τῇ ἀρχῇ τοῦ παντὸς
[26]	γενόμενος, γενέσεώς τε καὶ ἀνατροφῆς	καὶ	αὐξήσεως, καὶ μέχρι τῆς τοῦ
[30]	ἡ προαίρεσις, ἀδούλωτόν τι χρῆμα	καὶ	αὐτεξούσιον, ἐν τῇ ἐλευθερίᾳ τῆς
[5]	δὴ τῆς κατὰ τὸ ἀδέσποτον	καὶ	αὐτεξούσιον χάριτος. εἰ γάρ τις
[6]	πρὸς τὴν ἀλλοίωσιν ἔχει, διότι	καὶ	αὐτὴ τῆς κτίσεως ἡ ὑπόστασις
[37]	σύστασις ἦν, καὶ τρόπον τινὰ	καὶ	αὐτὸ ἄρτος ἦν· ἐνταῦθά τε
[37]	ἑκάστου διὰ τοῦ μέρους γίνεσθαι	καὶ	αὐτὸ μένειν ἐφ´ ἑαυτοῦ ὅλον.
[37]	πίστις ἐστί, πρὸς πάντας μεριζόμενον	καὶ	αὐτὸ οὐ μειούμενον. τάχα τοίνυν
[18]	τὸ ἀρχαῖον νενομισμένων μηδέν, ἀλλὰ	καὶ	αὐτὸν τὸν σεβάσμιον αὐτοῖς ἐν
[26]	ἀπολωλότα διὰ τούτων εὐεργετῶν, ἀλλὰ	καὶ	αὐτὸν τὸν τὴν ἀπώλειαν καθ´
[26]	τε ἄνθρωπον τῆς κακίας ἐλευθερῶν	καὶ	αὐτὸν τὸν τῆς κακίας εὑρετὴν
[26]	ἰδίας προαιρέσεως κατεβάλετο· ἀπατᾶται γὰρ	καὶ	αὐτὸς τῷ τοῦ ἀνθρώπου προβλήματι
[6]	ἑαυτοῦ γενέσθαι πείσας φονέα τε	καὶ	αὐτόχειρα. ἐπειδὴ γὰρ διὰ τῆς
[3]	ἑκατέραν τε τῶν αἱρέσεων καθαιροῦσαν	καὶ	ἀφ´ ἑκατέρας παραδεχομένην τὸ χρήσιμον.
[16]	αὐτῷ τοῦ ἀγγείου, σκεδαννυμένου τε	καὶ	ἀφανιζομένου, μηδενὸς ὄντος τοῦ περιστέγοντος.
[15]	θεμιτὸν ἦν αὐτοσοφίαν καὶ ἀγαθότητα	καὶ	ἀφθαρσίαν, καὶ εἴ τι ὑψηλόν
[0]	εἴτε κατὰ τὸ σοφόν τε	καὶ	ἄφθαρτον καὶ ἀίδιον καὶ εἴ
[6]	ἐπειδὴ πρὸς τὸ ἀγαθόν τε	καὶ	ἄφθονον ἐπέμυσεν ὄμμα, ὥσπερ ὁ
[18]	βωμοὺς καὶ προπύλαια καὶ τεμένη	καὶ	ἀφιδρύματα καὶ ὅσα ἄλλα τοῖς
[0]	οἱ κατὰ Μαρκίωνα καὶ Οὐαλεντῖνον	καὶ	Βασιλείδην καὶ ὁ λοιπὸς κατάλογος
[6]	ὑπεκκαύματα ἦν· ἰσχύι δέ τινι	καὶ	βίᾳ δυνάμεως κατεργάσασθαι τὸ κατὰ
[1]	τι πέρ ἐστιν ἀγαθόν, τοῦτο	καὶ	βούλεσθαι, βουλομένην δὲ πάντως καὶ
[1]	ὡς καὶ τὰ ἄλλα πάντα.	καὶ	γὰρ δύναμίς τις καὶ ζωὴ
[37]	τοῦ θεοῦ λόγου μεταποιεῖσθαι πιστεύομεν.	καὶ	γὰρ ἐκεῖνο τὸ σῶμα ἄρτος
[20]	σοφίας ἐνεργὸν τὴν φιλανθρωπίαν ποιούσης.	καὶ	γὰρ ἐπὶ τῶν ἀρρώστως διακειμένων
[29]	πρὸς τὴν εὐεργεσίαν ἡμῶν ἀναβολή.	καὶ	γὰρ ἐπὶ τῶν σωματικῶν νοσημάτων,
[8]	πρὸς τὸ πονηρὸν ὁρμῆς εἶναι.	καὶ	γὰρ ᾔδει τὸ ἐσόμενον καὶ
[5]	τὸ οἰκεῖον τὴν ἔφεσιν ἔχοι.	καὶ	γὰρ καὶ ἐν τῇ τῶν
[12]	ἐπιζητῶν πρὸς τὰς ἐνεργείας βλεπέτω.	καὶ	γὰρ τοῦ ὅλως εἶναι θεὸν
[32]	ἐν τῷ εὐαγγελίῳ καὶ εἴρηται	καὶ	γεγένηται, καὶ οὐκ ἔστιν ὅ
[13]	ἀφ´ ὧν ἀκούεις καὶ τεθνάναι	καὶ	γεγεννῆσθαι δίδως, ἐκ τῶν αὐτῶν
[23]	τὸν τότε φαινόμενον, κυοφορίαν ἀσυνδύαστον,	καὶ	γέννησιν ἄφθορον, καὶ θήλην ἐκ
[8]	αἴσθησις πρὸς τὸ παχύ τε	καὶ	γήινον οἰκείως ἔχει, κρείττων δὲ
[28]	οὐ γὰρ ὀφθαλμῷ καὶ ἀκοῇ	καὶ	γλώσσῃ, ἢ ἄλλῳ τινὶ τῶν
[24]	προσμῖξαι τῇ τοῦ θεοῦ παρουσίᾳ	καὶ	γυμνὴν ὑποστῆναι αὐτοῦ τὴν ἐμφάνειαν,
[8]	ἡμέτερον παράλογος συνανάκρασις, ὡς λυπεῖσθαι	καὶ	δάκνεσθαι τοῦ παρὰ φύσιν χωριζομένην
[9]	κόπος, καὶ ὕπνος, καὶ λύπη,	καὶ	δάκρυον, συκοφαντία τε καὶ δικα–
[8]	φέρων· ποίων γὰρ ἀποσφαγέντων τε	καὶ	δαρέντων ζῴων ἐπινοεῖται αὐτοῖς ἡ
[39]	μήποτε λάθῃ τῇ ἐλλιπεῖ φύσει	καὶ	δεομένῃ τοῦ ἀγαθύνοντος ἑαυτὸν εἰσποιῶν
[8]	δὲ τοιοῦτον δόγμα ἱστορικώτερον μὲν	καὶ	δι´ αἰνιγμάτων ὁ Μωσῆς ἡμῖν
[35]	κατωφερῆ, καὶ ἐν ἀλλήλοις μένοντα	καὶ	δι´ ἀλλήλων κρατούμενα. ἐπεὶ οὖν
[32]	βλέπει, καὶ περὶ αὐτόν ἐστι,	καὶ	δι´ ἐκείνου πρὸς ἑαυτὴν συμφυὴς
[6]	ἐστί, δυνατὸν δ´ ἂν εἴη	καὶ	δι´ ὀλίγου τοῖς εὐπειθεστέροις παραθέσθαι
[15]	περιέρχεται περιόδους, σώματος ὑπερχόμενος φύσιν,	καὶ	διὰ γεννήσεως παριὼν εἰς τὸν
[6]	τῆς γῆς τὸν ἄνθρωπον ἔπλασε	καὶ	διὰ τῆς ἰδίας ἐμπνεύσεως τῷ
[23]	τοῦ ὕδατος ὑποχερσουμένης τῇ βάσει,	καὶ	διά τινος ἀσφαλοῦς ἀντιτυπίας ὑπερειδούσης
[23]	ταῖς χερσὶ τῶν διακονούντων ἐγγεωργούμενος	καὶ	διὰ τοῦ κόρου τῶν ἐσθιόντων
[37]	σῶμά μου. πάσης δὲ σαρκὸς	καὶ	διὰ τοῦ ὑγροῦ τρεφομένης· οὐ
[8]	τῇ φύσει τὸ κακὸν καταμίξαντες,	καὶ	διὰ τοῦτο τῆς κατὰ τὸ
[5]	τῶν κοινῶν ἐννοιῶν ὁ Ἕλλην	καὶ	διὰ τῶν γραφικῶν ὁ Ἰουδαῖος
[3]	ὁρᾶται καὶ ἐν μονάδι καταλαμβάνεται,	καὶ	διακέκριται τῇ ὑποστάσει καὶ οὐ
[24]	θαύματι ποιεῖται, πῶς τὸ πῦρ	καὶ	διαμένει πῦρ ὂν καὶ ἐν
[33]	συγκρινόμενος; ἄνθρωπος λογικόν τι χρῆμα	καὶ	διανοητικόν ἐστι, νοῦ καὶ ἐπιστήμης
[8]	τὸ μὴ μετέχειν αὐτὰ νοῦ	καὶ	διανοίας χώραν οὐκ ἔχει. ἀλλ´
[3]	τὸ αὐτὸ καὶ ἀριθμητόν ἐστι	καὶ	διαφεύγει τὴν ἐξαρίθμησιν, καὶ διῃρημένως
[3]	ἐστι καὶ διαφεύγει τὴν ἐξαρίθμησιν,	καὶ	διῃρημένως ὁρᾶται καὶ ἐν μονάδι
[9]	λύπη, καὶ δάκρυον, συκοφαντία τε	καὶ	δικα– στήριον, καὶ σταυρός, καὶ
[20]	δεῖν πιστεύειν τὸ θεῖον, ἀλλὰ	καὶ	δίκαιον καὶ ἀγαθὸν καὶ σοφὸν
[32]	ἐλθεῖν τὴν ὑπερέχουσαν φύσιν, ἀλλὰ	καὶ	δίχα τούτου τῇ περιουσίᾳ τῆς
[5]	ἡ ἀνάγκαις τισὶν ὑπεζευγμένη τε	καὶ	δουλεύουσα πῶς ἂν εἰκὼν ὀνομάζοιτο;
[8]	ἀποξύεται τῇ ἀρρήτῳ ἐκείνῃ σοφίᾳ	καὶ	δυνάμει τοῦ, καθὼς λέγει τὸ
[1]	τοῦ τὸ ἀγαθὸν καὶ αἱρουμένου	καὶ	δυναμένου, ὁ δὲ λόγος οὗτος
[1]	τὸ ἁπλοῦν θεωροῖτο, ἀδυναμίας τε	καὶ	δυνάμεως ἐν τῇ αὐτῇ προθέσει
[33]	ἐνεργούμενον. πῶς γάρ, φασίν, εὐχὴ	καὶ	δυνάμεως θείας ἐπίκλησις ἐπὶ τοῦ
[4]	παντὸς ποιητὴν δογματίζοιεν. τίς δὲ	καὶ	δύναμις ἀπὸ ῥημάτων καὶ ἄσθματος
[1]	καὶ βούλεσθαι, βουλομένην δὲ πάντως	καὶ	δύνασθαι, δυναμένην δὲ μὴ ἀνενέργητον
[1]	ἐστί. τὴν δὲ προαίρεσιν ταύτην	καὶ	δυνατὴν εἶναι κατὰ τὸ ἀκόλουθον
[25]	θεῖον, καὶ ἐνδυόμενον καὶ ἐμπεριέχον	καὶ	ἐγκαθήμενον; τοῦ γὰρ ὄντος ἐξῆπται
[0]	τε καὶ ἄφθαρτον καὶ ἀίδιον	καὶ	εἴ τι ἄλλο θεοπρεπὲς νόημα
[26]	θανάτου καὶ φθορᾶς καὶ σκότους	καὶ	εἴ τι κακίας ἔκγονον τῷ
[28]	ἑαυτοῦ φύσει τὸ κακόν ἐστι	καὶ	εἴ τι πρὸς τὴν κακίαν
[1]	ἀγαθόν τε καὶ σοφὸν πάντως,	καὶ	εἴ τι τῆς κρείττονος σημασίας
[21]	δίκαιον, τὸ δυνατόν, τὸ ἄφθαρτον	καὶ	εἴ τι τῆς τοῦ κρείττονος
[15]	αὐτοσοφίαν καὶ ἀγαθότητα καὶ ἀφθαρσίαν,	καὶ	εἴ τι ὑψηλόν ἐστι νόημά
[33]	κοινόν, πρὸς αὐτοὺς ἐροῦμεν, ὑγρότητι	καὶ	εἰκόνι θεοῦ; ἀλλ´ οὐδὲν ἐκεῖ
[32]	θειότερον λόγον ἐν τῷ εὐαγγελίῳ	καὶ	εἴρηται καὶ γεγένηται, καὶ οὐκ
[16]	ἑνωθέντων, ψυχῆς λέγω καὶ σώματος,	καὶ	εἰς ἀεὶ διαμεῖναι τὴν ἕνωσιν.
[7]	τοῦ σώματος φύσιν σύνθετον οὖσαν	καὶ	εἰς διάλυσιν ῥεοῦσαν, ἐπακολουθεῖν δέ
[24]	καθαρθείη, καὶ ἡ πλάνη θεραπευθείη,	καὶ	εἰς τὴν ζωὴν τὸ τεθνηκὸς
[5]	λέγεσθαι. οὐκοῦν ἐξ ἑτέρας ἀρχῆς	καὶ	εἰς τὴν περὶ τούτου πίστιν
[37]	δὲ κατὰ τὸ προηγούμενον ἄρτος.	καὶ	εἰς τὴν τοῦ ὑγροῦ διαμονὴν
[13]	βλέποντες, ἴσμεν καὶ ὅθεν ἀρχόμεθα	καὶ	εἰς τί καταλήγομεν. ἐκ πάθους
[26]	ἀφανισμὸς μὲν τοῦ χείρονος γίγνεται	καὶ	εἰς τὸ μὴ ὂν μεταχώρησις,
[35]	ἀλλὰ ταὐτότης τὸ γινόμενον ἦν,	καὶ	εἰς τὸ παντελὲς τὸ κακὸν
[8]	τῶν εἰρημένων δῆλόν ἐστιν, ἀλλὰ	καὶ	ἐκ μυρίων ἑτέρων, ὧν τὸ
[39]	λογισμῷ, τίς αὐτῷ λυσιτελήσει πατὴρ	καὶ	ἐκ τίνος ἄμεινον αὐτῷ συστῆναι
[35]	εὐκολίαν ἐστὶν ὕδατί τε βαπτισθῆναι	καὶ	ἐκ τοῦ θανάτου πάλιν ἀναδῦναι.
[6]	οὖν τῆς νοητῆς κτίσεως προυποστάσης,	καὶ	ἑκάστῃ τῶν ἀγγελικῶν δυνάμεων πρὸς
[34]	εἶναι, καὶ ἐν πᾶσι μένειν	καὶ	ἑκάστῳ συνεῖναι. οὐκέτ´ οὖν ἂν
[24]	συμπλακεῖσα φύσει καὶ τοῦτο γίνεται	καὶ	ἐκεῖνό ἐστιν. ἐπειδὴ γάρ, καθὼς
[8]	καὶ τῆς ψυχῆς ἀπολεπτυνομένης τε	καὶ	ἐκτηκομένης ἐν τοῖς ὑπὲρ τῆς
[0]	γὰρ μήτε παρὰ τὸ πλέον	καὶ	ἔλαττον τὴν διαφορὰν ἐξευρίσκοι, διότι
[24]	τὸ ταπεινὸν τῆς φύσεως ἡμῶν	καὶ	ἐλπισθῆναι δύνασθαι αὐτὸν καθ´ ὁμοιότητα
[25]	εἶναι τὸ θεῖον, καὶ ἐνδυόμενον	καὶ	ἐμπεριέχον καὶ ἐγκαθήμενον; τοῦ γὰρ
[40]	οἰκειότητα. ἐκεῖνος ἀνοίγει τὴν χεῖρα	καὶ	ἐμπιπλᾷ πᾶν ζῷον εὐδοκίας, ὑπερβαίνει
[5]	τὸν ἄνθρωπον, ὡς ἀγαθῆς τε	καὶ	ἐν ἀγαθοῖς οὔσης κατ´ ἀρχὰς
[35]	βαρέα τε ὄντα καὶ κατωφερῆ,	καὶ	ἐν ἀλλήλοις μένοντα καὶ δι´
[15]	φησί, καὶ εὐεργετηθῆναι τὸν ἄνθρωπον	καὶ	ἐν ἀπαθείᾳ τὸν θεὸν διαμεῖναι.
[35]	ἐν ἐξουσίᾳ τὸ ὕδωρ ἐστί,	καὶ	ἐν αὐτῷ γενέσθαι καὶ ἐξ
[35]	κατ´ εὐκολίαν ὁ θάνατος πρόκειται,	καὶ	ἐν αὐτῷ γενέσθαι καὶ μὴ
[2]	πνεύματος ἔξωθεν ἐπιρρεῖν τῷ θεῷ	καὶ	ἐν αὐτῷ γίνεσθαι τὸ πνεῦμα
[16]	ἡμῶν διὰ τῆς ἰδίας ἀκολουθίας	καὶ	ἐν ἐκείνῳ πρὸς διάκρισιν τοῦ
[5]	δυνάμεως γνωρίζοι τε τὸ ὑπερκείμενον	καὶ	ἐν ἐπιθυμίᾳ τῆς θείας ἀιδιότητος
[35]	ζωήν. οὐκοῦν χρή τι τοιοῦτον	καὶ	ἐν ἡμῖν ἐπινοηθῆναι ὁμοίωμα. τίς
[35]	ἐστὶν ἡ ἐπίνοια δι´ ἧς	καὶ	ἐν ἡμῖν πληροῦται τοῦ παρ´
[5]	δύναμις, προαιρετική τε παντὸς ἀγαθοῦ	καὶ	ἐν ἰσχύι πᾶν τὸ κατὰ
[32]	παρεῖναί τε αὐτοῖς μὴ ὁρώμενον	καὶ	ἐν μέσῳ γίγνεσθαι, μηδὲν τῆς
[34]	ἀεὶ παρέσεσθαι τοῖς ἐπικαλουμένοις ἐπήγγελται,	καὶ	ἐν μέσῳ τῶν πιστευόντων εἶναι,
[3]	τὴν ἐξαρίθμησιν, καὶ διῃρημένως ὁρᾶται	καὶ	ἐν μονάδι καταλαμβάνεται, καὶ διακέκριται
[34]	ἐν μέσῳ τῶν πιστευόντων εἶναι,	καὶ	ἐν πᾶσι μένειν καὶ ἑκάστῳ
[25]	οὖν ἐν αὐτῷ τὰ πάντα	καὶ	ἐν πᾶσιν ἐκεῖνο, τί ἐπαισχύνονται
[16]	τε τῇ συγκρίσει τῶν διεστώτων	καὶ	ἐν τῇ διακρίσει τῶν συμπεπλεγμένων
[5]	τὴν ἔφεσιν ἔχοι. καὶ γὰρ	καὶ	ἐν τῇ τῶν ἀλόγων φύσει,
[28]	ἐφάψασθαι. ἀλλ´ ἤδη περὶ τούτου	καὶ	ἐν τοῖς ἔμπροσθεν εἴρηται λόγοις,
[15]	λόγον. πρῶτον μὲν οὖν, ὅπερ	καὶ	ἐν τοῖς φθάσασιν ἤδη μετρίως
[35]	ἀπεμιμήσατο. εἴρηται δὲ τὸ τοιοῦτον	καὶ	ἐν τοῖς φθάσασιν, ὅτι κατ´
[37]	αὐτῇ δυνάμεως συνέχει τε ἑαυτὴν	καὶ	ἐν τῷ εἶναι μένει, ἀπαύστῳ
[32]	πᾶν μέρος τοῖς οὖσιν ἐνθεωρουμένη	καὶ	ἐν τῷ εἶναι τὰ πάντα
[32]	θεῖον ἐμφαίνοντος, ἀκόλουθον ἂν εἴη	καὶ	ἐν τῷ μέρει τούτῳ μὴ
[10]	τὸ ἀνθρώπινον, τὴν θεοπρεπῆ διάνοιαν	καὶ	ἐν τῷ προσεγγισμῷ διασώσασθαι, πάσης
[37]	λόγος, τῇ ἀνθρωπίνῃ συνανεκράθη φύσει	καὶ	ἐν τῷ σώματι τῷ ἡμετέρῳ
[24]	ὑψηλόν, ἐν τῷ ταπεινῷ γενόμενον,	καὶ	ἐν τῷ ταπεινῷ καθορᾶται καὶ
[24]	πῦρ καὶ διαμένει πῦρ ὂν	καὶ	ἐν τῷ τρόπῳ τῆς κινήσεως
[5]	ἀλόγων φύσει, ὅσα τὸν ἔνυδρον	καὶ	ἐναέριον ἔλαχε βίον, καταλλήλως ἕκαστον
[39]	οὐδὲν ἡ κατὰ τὸ ὑπερέχον	καὶ	ἐνδέον ἐν ἡμῖν διαφορὰ διίστησιν
[25]	παντὶ πιστεύειν εἶναι τὸ θεῖον,	καὶ	ἐνδυόμενον καὶ ἐμπεριέχον καὶ ἐγκαθήμενον;
[28]	δι´ ὧν ἡ αἰσθητική τε	καὶ	ἐνεργητικὴ δύναμις οἰκονομεῖται· τὰ δὲ
[2]	ἀλλ´ οὐσιωδῶς ὑφεστῶτα, προαιρετικόν τε	καὶ	ἐνεργὸν καὶ παντοδύναμον· οὕτως καὶ
[1]	τε ζῶντα τοῦ θεοῦ λόγον	καὶ	ἐνεργὸν καὶ ποιητικὸν ὁμολογῶν, ὅπερ
[35]	βλέπουσιν πρὸς τὴν εὔρυθμόν τε	καὶ	ἐνόπλιον κίνησιν παιδευόμενοι, ὁ δὲ
[26]	ἐπαινοῦμεν, τῷ δὲ χαλεπαίνομεν· οὕτω	καὶ	ἐνταῦθα τῷ μὲν κατὰ τὸ
[37]	ἀπόστολος, ἁγιάζεται διὰ λόγου θεοῦ	καὶ	ἐντεύξεως, οὐ διὰ βρώσεως προιὼν
[8]	τοῦ θεοῦ λόγος οὐσιώδης τις	καὶ	ἐνυπόστατος ὢν αὐτὸς εἶναι καὶ
[35]	ἐστί, καὶ ἐν αὐτῷ γενέσθαι	καὶ	ἐξ αὐτοῦ πάλιν ἀναδῦναι, κατὰ
[10]	αὐτὸν οὖν τρόπον, ὡς ὁρῶμεν	καὶ	ἐξημμένην τοῦ ὑποκειμένου τὴν φλόγα
[37]	μεθισταμένης· τὸ γὰρ πάντων ἴδιον	καὶ	ἐπ´ ἐκείνης τῆς σαρκὸς ὡμολογήθη,
[8]	ἔργον ὁ ἄνθρωπος, καλόν τε	καὶ	ἐπὶ καλλίστοις γενόμενον, οὐ μόνον
[15]	οἷον σκότος καὶ θάνατος· οὕτω	καὶ	ἐπὶ τῆς ἀρετῆς οὐκ ἄν
[38]	λόγου, ὃν δι´ ὀλίγου μὲν	καὶ	ἐπὶ τῆς παρούσης ἐκθησόμεθα πραγματείας.
[8]	χωρισθῆναι ζωῆς προσαγορεύομεν θάνατον, οὕτως	καὶ	ἐπὶ τῆς ψυχῆς τὸν τῆς
[12]	συντηρητικὴν τῶν ὄντων καταλαμβάνομεν, οὕτως	καὶ	ἐπὶ τοῦ διὰ σαρκὸς ἡμῖν
[1]	τις ἐκ τῆς ὁμωνυμίας τοιαύτην	καὶ	ἐπὶ τοῦ θεοῦ τὴν ζωὴν
[20]	ἀγαθὸν εἶναι, καλῶς ἂν ἔχοι	καὶ	ἐπὶ τοῦ λόγου τῆς κατὰ
[10]	ἓν τὰ συναμφότερα γίνεται, οὕτω	καὶ	ἐπὶ τούτου· καί μοι μηδεὶς
[33]	τὸ ὑγρὸν μεταβαίνει. τὸ ἴσον	καὶ	ἐπὶ τούτου φαμὲν μηδὲν εἶναι
[32]	Χριστοῦ πᾶν γόνυ κάμψει ἐπουρανίων	καὶ	ἐπιγείων καὶ καταχθονίων. ἐνταῦθα τὴν
[11]	θείαν φύσιν πρὸς τὴν θνητὴν	καὶ	ἐπίκηρον ὁμολογοῦμεν, τὸν δὲ τῆς
[1]	ἡ ἡμετέρα φύσις ἐπίκηρος οὖσα	καὶ	ἐπίκηρον τὸν λόγον ἔχει, οὕτως
[7]	πάντως ἐστίν, ὁ λυπηρὸς οὗτος	καὶ	ἐπίκηρος βίος οὐκέτ´ ἄν, φησίν,
[33]	χρῆμα καὶ διανοητικόν ἐστι, νοῦ	καὶ	ἐπιστήμης δεκτικόν· ἐκεῖνο δὲ ὑγρᾷ
[8]	τὴν δύναμιν, οὗ καὶ θέλημα	καὶ	ἔργον ἐστὶν ἡ τῶν ὄντων
[37]	ἡ δὲ δύναμις αὕτη τροφὴ	καὶ	ἔστι καὶ λέγεται. ἔστι δὲ
[11]	σῆς καταλήψεως· ἀλλ´ ὥσπερ ἐνταῦθα	καὶ	ἕτερον εἶναί τι παρὰ τὸ
[3]	τι τῇ ὑποστάσει τὸ πνεῦμα,	καὶ	ἕτερον ὁ λόγος, καὶ ἄλλο
[32]	δὲ σταυρὸς εἰ μέν τινα	καὶ	ἕτερον περιέχει λόγον βαθύτερον, εἰδεῖεν
[15]	ἀνθρωπότητος διακειμένης; ἀλλ´ ἐξῆν, φησί,	καὶ	εὐεργετηθῆναι τὸν ἄνθρωπον καὶ ἐν
[36]	τὸ κατὰ τὴν ἀρχήν ἐστι	καὶ	εὐκατόρθωτον, πίστις καὶ ὕδωρ, ἡ
[6]	νοητῇ φύσει χωρίον ἡ λεπτὴ	καὶ	εὐκίνητός ἐστιν οὐσία, κατὰ τὴν
[27]	φύσεως, ἑτέρῳ δέ τινι γειτνιῶν	καὶ	εὔληπτον ἐκ τοῦ σύνεγγυς γίγνοιτο.
[10]	θεοῦ δογματίζοντες; ~Ἀλλὰ μικρόν, φησί,	καὶ	εὐπερίγραπτον ἡ ἀνθρωπίνη φύσις, ἄπειρον
[21]	τοῦ τῆς κακίας συμβούλου τε	καὶ	εὑρετοῦ καλὸν ἀναπεισθεὶς εἶναι τὸ
[24]	ἐκβάλλεσθαι· ἀλλὰ πᾶν ὑψηλόν τε	καὶ	εὐσεβὲς νόημα δεῖ πάντως ἐπὶ
[5]	τὸ μετεχόμενον ἔχειν. διὰ τοῦτο	καὶ	ζωῇ καὶ λόγῳ καὶ σοφίᾳ
[1]	πάντα. καὶ γὰρ δύναμίς τις	καὶ	ζωὴ καὶ σοφία περὶ τὸ
[33]	θελήματος. τί κοινόν, φασίν, ὕδατι	καὶ	ζωῇ; τί δὲ κοινόν, πρὸς
[17]	ἐπέδειξεν, ὡς θανάτου τε καθαίρεσιν	καὶ	ζωῆς εἴσοδον ἐπ´ αὐτῷ εἶναι,
[16]	γένοιτο μεθόριον ἀμφοτέρων, θανάτου τε	καὶ	ζωῆς, ἐν ἑαυτῷ μὲν στήσας
[5]	περὶ τὴν θείαν φύσιν ἀγαθῶν	καὶ	ἡ ἀιδιότης ἐστίν, ἔδει πάντως
[0]	ὡσαύτως λέγοιτο, ἥ τε ἀφθαρσία	καὶ	ἡ ἀιδιότης καὶ πᾶσα εὐσεβὴς
[40]	ἢ τὸ κατὰ πλεονεξίαν πάθος	καὶ	ἡ ἀκόλαστος καὶ ἀσχήμων διάνοια
[5]	ἐστι τῆς φυσικῆς ἐνεργείας, οὕτω	καὶ	ἡ ἀρετὴ πρὸς τὴν κακίαν
[16]	φύσει, κατὰ τὸν αὐτὸν τρόπον	καὶ	ἡ ἀρχὴ τῆς ἀναστάσεως δι´
[24]	καὶ ἡ τοῦ παντὸς διακόσμησις	καὶ	ἡ διηνεκὴς τῶν ὄντων οἰκονομία
[24]	τὸν ἀπολωλότα καταλαμβάνεται, ἡ σοφία	καὶ	ἡ δικαιοσύνη ἐν τῷ τρόπῳ
[40]	ἐξ ἀδικίας κέρδη παραμένῃ αὐτῷ	καὶ	ἡ ἐκ μοιχείας αὐτῷ κτηθεῖσα
[9]	τῆς ἀληθείας κρατύνεται· γένεσις ἀνθρωπίνη	καὶ	ἡ ἐκ νηπίου πρὸς τελείωσιν
[9]	στήριον, καὶ σταυρός, καὶ θάνατος,	καὶ	ἡ ἐν μνημείῳ θέσις· ταῦτα
[24]	τῶν ἐξ ἁμαρτίας μολυνθέντων ἐφάπτεται,	καὶ	ἡ ζωὴ τῶν τεθνηκότων καὶ
[6]	ὕπαρξιν, κατὰ τὸν αὐτὸν τρόπον	καὶ	ἡ κακία τῷ τῆς ἀρετῆς
[32]	μέρος τι τῶν μυστικῶν διδαγμάτων	καὶ	ἡ κατὰ τὸ λουτρόν ἐστιν
[8]	σώματι πάθους παραλαμβάνονται, τοιοῦτόν τι	καὶ	ἡ μετὰ ταῦτα κρίσις εἰς
[6]	δυνάμει μετατεθέντος· κτιστὴ δὲ ἦν	καὶ	ἡ μνημονευθεῖσα δύναμις, αὐτεξουσίῳ κινήματι
[24]	καὶ ἡ ζωὴ τῶν τεθνηκότων	καὶ	ἡ ὁδηγία τῶν πεπλανημένων, ὡς
[24]	ἂν ὅ τε μολυσμὸς καθαρθείη,	καὶ	ἡ πλάνη θεραπευθείη, καὶ εἰς
[1]	λόγου τὴν δύναμιν, ὅση ἐστὶ	καὶ	ἡ πρόθεσις, ἵνα μή τις
[16]	πάθος τῆς ἀνθρωπίνης καθηγεῖται γενέσεως,	καὶ	ἡ πρὸς κακίαν τῶν ζώντων
[16]	ἡμῶν αὐτὸν ἐφῆφθαι λέγει, ἧς	καὶ	ἡ πρώτη γένεσίς τε καὶ
[16]	χωρισμὸς τῶν συνημμένων πάθος ἐστί,	καὶ	ἡ συνάφεια τῶν διεστώτων πάθος
[26]	τὸ ὑγιαίνειν διὰ τούτων προσγένοιτο	καὶ	ἡ τῆς καύσεως ἀλγηδὼν παρέλθοι,
[6]	ἐξουσίας προσνεμηθείσης, ἦν τις δύναμις	καὶ	ἡ τὸν περίγειον τόπον συνέχειν
[21]	ἀνακλήσεως. σοφίας δ´ ἂν εἴη	καὶ	ἡ τοῦ δικαίου κρίσις· οὐ
[24]	οὐρανῶν μεγέθη καὶ φωστήρων αὐγαὶ	καὶ	ἡ τοῦ παντὸς διακόσμησις καὶ
[37]	τὸ περιέχον τὸν ὄγκον· οὕτω	καὶ	ἡ τοῦ σώματος ἡμῶν κατασκευὴ
[36]	ὅ τε κοινὸς δείκνυσι λόγος	καὶ	ἡ τῶν γραφῶν διδασκαλία ἐντὸς
[5]	διδασκαλίας. ὁ γὰρ παράδεισος ἐκεῖνος	καὶ	ἡ τῶν καρπῶν ἰδιότης, ὧν
[8]	ἀληθινοῦ ἀγαθοῦ ἀλλοτρίωσις. πόνοις δὲ	καὶ	ἡδοναῖς τὸ καλὸν καὶ τὸ
[17]	ἐξὸν μήτε ἐν τούτοις γενέσθαι	καὶ	ἡμᾶς περισώσασθαι; πρὸς δὲ τὸν
[6]	δὲ τὸ ζῷον ὁ ἄνθρωπος·	καὶ	ἦν ἐν αὐτῷ τὸ θεοειδὲς
[32]	διεξέρχεται, κατὰ τὸ συνεχές τε	καὶ	ἡνωμένον τῆς φύσεως ἐκ τοῦ
[27]	τε καὶ πλέον καὶ μᾶλλον	καὶ	ἧττον διαφορᾷ σύνθετον ἐκ τοῦ
[13]	πίστει; ~Ἀλλά, φησί, γέννησίς τε	καὶ	θάνατος ἴδιον τῆς σαρκικῆς ἐστὶ
[9]	καὶ δικα– στήριον, καὶ σταυρός,	καὶ	θάνατος, καὶ ἡ ἐν μνημείῳ
[15]	τὸ ἐναντίον νοούμενα, οἷον σκότος	καὶ	θάνατος· οὕτω καὶ ἐπὶ τῆς
[15]	ἀντικαθέστηκεν, ἐπισκεψώμεθα. ὡς φωτὶ σκότος	καὶ	θάνατος τῇ ζωῇ, οὕτω τῇ
[1]	ἀιδίως εἶναι, εἴτε τὸ κακίας	καὶ	θανάτου καὶ φθορᾶς ἀνεπίδεκτον, εἴτε
[15]	τὸν ἄνθρωπον δι´ αὐθεντικῆς τινὸς	καὶ	θεικῆς ἐξουσίας τῆς ἐναντίας δυνάμεως
[35]	τὴν ἐπὶ τὸ μακάριόν τε	καὶ	θεῖον καὶ πάσης κατηφείας κεχωρισμένον
[32]	πάντα κατὰ τὸν ὑψηλότερόν τε	καὶ	θειότερον λόγον ἐν τῷ εὐαγγελίῳ
[8]	τῇ βουλήσει τὴν δύναμιν, οὗ	καὶ	θέλημα καὶ ἔργον ἐστὶν ἡ
[8]	καὶ ἐνυπόστατος ὢν αὐτὸς εἶναι	καὶ	θεὸς καὶ λόγος, πᾶσαν δύναμιν
[37]	ἐν τοῖς πρώτοις διῄρηται, ὁ	καὶ	θεὸς ὢν καὶ λόγος, τῇ
[34]	τῷ πνευματικῷ τῆς γεννήσεως τρόπῳ,	καὶ	θεοῦ παρέσεσθαι τοῖς γινομένοις ἐπηγγελμένου
[8]	σωφρονισθείημεν· τοῖς δὲ συνετωτέροις ἰατρεία	καὶ	θεραπεία παρὰ τοῦ θεοῦ τὸ
[23]	κυοφορίαν ἀσυνδύαστον, καὶ γέννησιν ἄφθορον,	καὶ	θήλην ἐκ παρθενίας, καὶ ἄνωθεν
[18]	τοῦ Χριστοῦ ὀνόματι ναούς τε	καὶ	θυσιαστήρια καὶ τὴν σεμνήν τε
[38]	τε τοὺς ἐναντίους ἀγωνιστικῶς συνεπλάκημεν	καὶ	καθ´ ἑαυτοὺς περὶ τῶν προσφερομένων
[26]	οἱ ἐπὶ θεραπείᾳ τεμνόμενοί τε	καὶ	καιόμενοι χαλεπαίνουσι τοῖς θεραπεύουσι, τῇ
[9]	πάντως ἀναδεικνυμένου τοῦ πάσης αἰσχρότητος	καὶ	κακίας ἀπηλλαγμένου, πῶς οὐκ ἐλεεινοὶ
[0]	τὰς προλήψεις τῶν ἀνθρώπων βλέπειν	καὶ	κατὰ τὴν ἐγκειμένην ἑκάστῳ πλάνην
[35]	τις πρὸς τὸ εἰκὸς βλέποι	καὶ	κατὰ τὴν ἐν ἑκατέρῳ δύναμιν
[24]	γενόμενον δὲ τὸ οἰκεῖον ἑαυτῷ	καὶ	κατὰ φύσιν ἐργάσασθαι. οἰκεῖον δὲ
[35]	ἅπαν τὸ νεκρωθὲν οἰκεῖόν τινα	καὶ	κατὰ φύσιν ἔχει χῶρον, τὴν
[35]	γῆν, ἐν ᾗ κλίνεταί τε	καὶ	κατακρύπτεται. πολλὴν δὲ πρὸς ἄλληλα
[37]	ἀλλὰ διὰ τῶν συνήθων τε	καὶ	καταλλήλων ἔδωκε τῷ καθ´ ἑαυτὸν
[5]	ταῦτα καὶ τὰ τοιαῦτα λέγων	καὶ	κατατρέχων τῆς φύσεως, ἀνατρέπειν τὸν
[32]	γόνυ κάμψει ἐπουρανίων καὶ ἐπιγείων	καὶ	καταχθονίων. ἐνταῦθα τὴν μέσην κεραίαν
[35]	τῶν στοιχείων βαρέα τε ὄντα	καὶ	κατωφερῆ, καὶ ἐν ἀλλήλοις μένοντα
[8]	προσίενται, ἐφ´ ὧν καὶ τομαὶ	καὶ	καυτήρια καὶ πικραὶ φαρμακοποσίαι πρὸς
[21]	τε καὶ ἀλλοιώτην ὁρμήν τε	καὶ	κίνησιν οὐκ ἐνδέχεται τὴν φύσιν
[8]	σκεῦος. ἐπειδὴ δὲ σύνδεσίς τις	καὶ	κοινωνία τῶν κατὰ ἁμαρτίαν παθημάτων
[9]	αὔξησις, βρῶσίς τε καὶ πόσις,	καὶ	κόπος, καὶ ὕπνος, καὶ λύπη,
[37]	δύναμις αὕτη τροφὴ καὶ ἔστι	καὶ	λέγεται. ἔστι δὲ οὐχ ἡ
[2]	θεοῦ εὐσεβὲς ἐνομίσθη, καθὼς ἐδόθη	καὶ	λόγον εἶναι θεοῦ διὰ τὸ
[10]	ὁρᾶται τῆς ὑποκειμένης περιδεδραγμένον ὕλης,	καὶ	λόγος μὲν διακρίνει τό τε
[8]	ὢν αὐτὸς εἶναι καὶ θεὸς	καὶ	λόγος, πᾶσαν δύναμιν ποιητικὴν ἐμπεριειληφώς,
[37]	διῄρηται, ὁ καὶ θεὸς ὢν	καὶ	λόγος, τῇ ἀνθρωπίνῃ συνανεκράθη φύσει
[18]	ὡς οὐκ ἐν σοφίᾳ τινὶ	καὶ	λόγῳ γενομένην τῷ κρείττονι. τοῖς
[5]	ἔχειν. διὰ τοῦτο καὶ ζωῇ	καὶ	λόγῳ καὶ σοφίᾳ καὶ πᾶσι
[9]	πόσις, καὶ κόπος, καὶ ὕπνος,	καὶ	λύπη, καὶ δάκρυον, συκοφαντία τε
[37]	διὰ τῆς ἀλλοιωτικῆς δυνάμεως ἐξαιματοῦται	καὶ	μάλιστά γε εἰ διὰ τοῦ
[32]	ἄλλο τι τῶν ὑψηλῶν τε	καὶ	μᾶλλον ἐνδείξασθαι δυναμένων τὸ ὑπερκείμενον,
[27]	τὸ ἔλαττόν τε καὶ πλέον	καὶ	μᾶλλον καὶ ἧττον διαφορᾷ σύνθετον
[18]	μὲν τὰς τῶν χρηστηρίων τε	καὶ	μαντειῶν μανίας, ἀναιρεθῆναι δὲ τὰς
[23]	εἰ μὴ δηλαδὴ τοῦ ὑψηλοτέρου	καὶ	μείζονος ἀνταλλάγματος, ὡς ἂν μᾶλλον
[8]	τὸν δὲ μόλιβδον ἐγχεθέντα παγῆναι	καὶ	μένειν ἀπρόχυτον, ἀντιποιεῖσθαι δὲ τοῦ
[13]	μὲν γὰρ ἐκ συνδυασμοῦ τίκτεται	καὶ	μετὰ θάνατον ἐν διαφθορᾷ γίνεται.
[40]	τὰ τοιαῦτα ὁμοίως πρότερόν τε	καὶ	μετὰ ταῦτα περὶ τὸν βίον
[30]	οἴεται τὸν ἡμέτερον λόγον, ὅτι	καὶ	μετὰ τὸ προσαχθῆναι τὴν θεραπείαν
[40]	κτηθεῖσα γυνὴ ταῖς ἡδοναῖς αὐτοῦ	καὶ	μετὰ τοῦτο ὑπηρετῆται. ἐὰν ταῦτα
[40]	μετεποιήθη. τὸ γὰρ ἐπὶ ἀνακαινισμῷ	καὶ	μεταβολῇ τῆς φύσεως ἡμῶν τὴν
[6]	τῆς κινήσεως τῆς κατὰ τροπὴν	καὶ	μεταβολὴν καὶ ἀλλοίωσίν ἐστιν ἀνεπίδεκτος,
[37]	γενόμενον ὅλον πρὸς ἑαυτὸ μεταποιεῖ	καὶ	μετατίθησιν. ὡς γὰρ τῷ φθοροποιῷ
[26]	τε καὶ ἀνατροφῆς καὶ αὐξήσεως,	καὶ	μέχρι τῆς τοῦ θανάτου πείρας
[27]	δύναμις, καὶ τῆς ἀρχῆς ἁψαμένη	καὶ	μέχρι τοῦ τέλους ἑαυτὴν ἐπεκτείνασα
[10]	κατ´ ἐξουσίαν ἐφαπλοῦται τῇ κτίσει,	καὶ	μέχρις οὐρανῶν ἀνιοῦσα, καὶ τῶν
[10]	σαρκὸς τὴν θεότητα λέγειν ἐμπεριείργεσθαι	καὶ	μὴ διὰ τῶν χωρητῶν ἡμῖν
[27]	πάντων γενέσθαι τὴν ἐκπλύνουσαν δύναμιν,	καὶ	μὴ τὸ μέν τι θεραπεῦσαι
[24]	ἐν ταῖς πρεπούσαις ὑπολήψεσιν εἶναι	καὶ	μὴ τὸ μὲν ὑψηλῶς ἐπ´
[35]	πρόκειται, καὶ ἐν αὐτῷ γενέσθαι	καὶ	μὴ τραπῆναι πρὸς πάθος. διὰ
[6]	καλοῦ κατὰ τὸ ἴσον μετέχοι	καὶ	μηδὲν τῶν ὄντων ἀμοιροίη τῆς
[32]	καὶ τὸ μετ´ αὐτῶν εἶναι,	καὶ	μηδενὶ μέσῳ διατειχίζεσθαι, καὶ τῷ
[32]	δὲ τὸ ὑποκείμενον, πλάτος τε	καὶ	μῆκος τὰς πλαγίας ἐκτάσεις λέγων.
[6]	συνεπαρθείη τῷ θείῳ τὸ γήινον	καὶ	μία τις κατὰ τὸ ὁμότιμον
[2]	πνεύματος ἐννοίᾳ προσαχθησόμεθα, σκιάς τινας	καὶ	μιμήματα τῆς ἀφράστου δυνάμεως ἐν
[8]	οὗ ἡ αἴσθησις οὐκ ἐφάπτεται,	καὶ	μόνον ἐκεῖνο κακὸν ἡ τοῦ
[8]	προεώρα τὸν γενησόμενον, ἢ ἀγαγόντα	καὶ	νενοσηκότα πάλιν πρὸς τὴν ἐξ
[31]	περιάγεσθαι. ἡ δὲ λογική τε	καὶ	νοερὰ φύσις, ἐὰν τὸ κατ´
[11]	γὰρ πᾶσαν τὴν σωματικήν τε	καὶ	νοητὴν κτίσιν παρὰ τῆς ἀσωμάτου
[28]	τῆς φύσεως ἀκολουθία, θείῳ βουλήματι	καὶ	νόμῳ διαταχθεῖσα, πόρρω τῆς κατὰ
[25]	οὖν τὸ ἐν ἡμῖν εἶναι	καὶ	νῦν καὶ τότε κατὰ τὸ
[40]	τοῦ βαπτίσματος ἔλεγον, τὰ αὐτὰ	καὶ	νῦν περὶ αὐτοῦ διεξέρχονται, ἐκ
[37]	μετέστη δύναμιν, διὰ τοῦ αὐτοῦ	καὶ	νῦν τὸ ἴσον γίνεται. ἐκεῖ
[37]	θεικὴν ἀξίαν μετεποιήθη. καλῶς οὖν	καὶ	νῦν τὸν τῷ λόγῳ τοῦ
[1]	μὴ ἄλογον συγκαταθήσεται. ἀλλὰ μὴν	καὶ	ὁ ἀνθρώπινος ὁμωνύμως λέγεται λόγος.
[8]	τῶν ὄντων ζωή, παρ´ οὗ	καὶ	ὁ ἄνθρωπος εἰς τὸ ζῇν
[8]	κινήσεως· ἐπεὶ οὖν ἐν τούτοις	καὶ	ὁ ἄνθρωπος ἦν, ᾧ τὸ
[37]	τῇ πρὸς τὸ ἀθάνατον ἑνώσει	καὶ	ὁ ἄνθρωπος τῆς ἀφθαρσίας μέτοχος
[0]	θεῖόν ἐστιν ὑπολήψεως· ἀλλ´ εἷς	καὶ	ὁ αὐτὸς τῆς θεότητος λόγος,
[26]	ἐδέσματι ὁμοίως παραμίγνυσι τὸ φάρμακον	καὶ	ὁ ἐπιβουλεύων καὶ ὁ τὸν
[30]	οὐκ εὐθὺς συννεκροῦται τῇ κεφαλῇ	καὶ	ὁ κατόπιν ὁλκός, ἀλλ´ ἡ
[3]	καὶ ἄλλο πάλιν ἐκεῖνο, οὗ	καὶ	ὁ λόγος ἐστὶ καὶ τὸ
[0]	Μαρκίωνα καὶ Οὐαλεντῖνον καὶ Βασιλείδην	καὶ	ὁ λοιπὸς κατάλογος τῶν κατὰ
[0]	συζῶν ἑτέραις, ὅ τε Ἀνόμοιος	καὶ	ὁ Μανιχαῖος καὶ οἱ κατὰ
[32]	τῶν ὑψηλοτέρων νοημάτων διδάσκαλον, ὅθεν	καὶ	ὁ μέγας ὁρμηθεὶς Παῦλος μυσταγωγεῖ
[39]	ὁ Παῦλος ἐν Χριστῷ γεννᾷ,	καὶ	Ὁ πατὴρ πάντων ἐστὶ πατήρ·
[39]	ἐκ τοῦ πνεύματος πνεῦμά ἐστι,	καὶ	ὁ Παῦλος ἐν Χριστῷ γεννᾷ,
[5]	χείρω τῶν ἀγαθῶν ἀντηλλάξατο; σαφὴς	καὶ	ὁ περὶ τούτου λόγος. οὐδεμία
[1]	τὴν πίστιν περιαγούσης. ~Ἀλλ´ ἐπειδὴ	καὶ	ὁ τῆς εὐσεβείας λόγος οἶδέ
[26]	τὸ φάρμακον καὶ ὁ ἐπιβουλεύων	καὶ	ὁ τὸν ἐπιβουλευθέντα ἰώμενος· ἀλλ´
[8]	ἐμμιχθείσης ὕλης γενόμενον. οὕτως οὖν	καὶ	ὁ τοῦ ἡμετέρου σκεύους πλάστης,
[13]	καὶ τὸ ἐκ παρθενίας προσέθηκεν·	καὶ	ὁ τοῦ θανάτου μνησθεὶς καὶ
[4]	γὰρ ὅμοιος τῷ ἡμετέρῳ ῥήματι	καὶ	ὁ τοῦ θεοῦ λόγος καὶ
[4]	καὶ ὅσην ὁ ἡμέτερος, τοσαύτην	καὶ	ὁ τοῦ θεοῦ λόγος τὴν
[1]	ἕτερον τῷ ὑποκειμένῳ ἐστίν· οὕτως	καὶ	ὁ τοῦ θεοῦ λόγος τῷ
[25]	ἀνθρώπου εἶναι πεπιστευμένον; εἰ γὰρ	καὶ	ὁ τρόπος τῆς ἐν ἡμῖν
[0]	γὰρ ὑπολήψεσιν ὁ ἰουδαίζων προείληπται	καὶ	ὁ τῷ ἑλληνισμῷ συζῶν ἑτέραις,
[13]	ζωῆς τὰ πέρατα βλέποντες, ἴσμεν	καὶ	ὅθεν ἀρχόμεθα καὶ εἰς τί
[0]	τε Ἀνόμοιος καὶ ὁ Μανιχαῖος	καὶ	οἱ κατὰ Μαρκίωνα καὶ Οὐαλεντῖνον
[5]	ὁ πρὸς τὰ παρόντα βλέπων	καὶ	οἴεται διελέγχειν τὸν λόγον οὐκ
[36]	ἐκ τούτων ἀναφυόμενον ἀγαθὸν ὅσον	καὶ	οἷον, ὡς πρὸς αὐτὸ τὸ
[23]	τὰ χείρω ῥοπῆς καὶ ὑπόθεσιν	καὶ	οἱονεὶ μητέρα τῆς λοιπῆς κακίας
[28]	τὸν τῆς γεννήσεως τρόπον διαθρυλλοῦσι,	καὶ	οἴονται διὰ τούτων ἐπιγέλαστον ποιεῖν
[39]	φύσιν, ἀλλὰ πρὸς τὴν συγγενῆ	καὶ	ὁμόδουλον κτίσιν ἑαυτὸν ἀπάγοι, τῆς
[35]	ᾧ τις ἦν συγγένειά τε	καὶ	ὁμοιότης ἐν τοῖς γινομένοις παρὰ
[27]	ἄνθρωπον, ἀλλὰ ἀνθρώπου τι εἴδωλον	καὶ	ὁμοίωμα; τίς δ´ ἂν ἐγένετο
[27]	ἴσον ἐπὶ τὸ κάτω ἀφέστηκε,	καὶ	ὁμοτίμως αὐτῷ τὸ πᾶν ὑποβέβηκε.
[35]	ἅπαν συνδιασωθῇ τὸ συγγενὲς αὐτῇ	καὶ	ὁμόφυλον, ἀναγκαῖον ἦν ἐπινοηθῆναί τινα
[5]	εἴδει κατεσκεύασται, ὡς οἰκεῖον ἑκατέρου	καὶ	ὁμόφυλον διὰ τῆς ποιᾶς τοῦ
[15]	τι ὑψηλόν ἐστι νόημά τε	καὶ	ὄνομα, πρὸς τὸ ἐναντίον μεταπεπτωκέναι
[39]	τὰ τρία παραδέδοται πρόσωπά τε	καὶ	ὀνόματα δι´ ὧν ἡ γέννησις
[39]	οὖν παντὶ δῆλόν ἐστι τῷ	καὶ	ὁπωσοῦν διανοίας μετέχοντι, ὅτι τὸ
[23]	καὶ ψιλήν, ἐν ῥήματι μόνῳ	καὶ	ὁρμῇ τοῦ θελήματος παρ´ αὐτοῦ
[18]	προπύλαια καὶ τεμένη καὶ ἀφιδρύματα	καὶ	ὅσα ἄλλα τοῖς θεραπευταῖς τῶν
[29]	ἄλλα πάντα ὅσα τε μνημονεύεται	καὶ	ὅσα ἔξω τῆς ἱστορίας ἐν
[5]	τὸ θεῖον χαρακτηριζόντων ἡ ἀπαρίθμησις,	καὶ	ὅσα περὶ τούτων ἱστορικώτερον ὁ
[8]	ὑπομένοντος τὴν τομὴν ἄγουσιν, οὕτως	καὶ	ὅσα ταῖς ψυχαῖς ἡμῶν διὰ
[32]	τῷ δὲ νοουμένῳ πανταχοῦ εἶναι,	καὶ	ὅσα τοιαῦτα περιέχει ἡ ἱστορία,
[40]	οὐκ ἔστιν ἀδικία ἐν αὐτῷ,	καὶ	ὅσα τοιαῦτα σποράδην παρὰ τῆς
[4]	ἐκ τῶν ὁμοίων ἡ δύναμις·	καὶ	ὅσην ὁ ἡμέτερος, τοσαύτην καὶ
[3]	καταλαμβάνεται, καὶ διακέκριται τῇ ὑποστάσει	καὶ	οὐ διώρισται τῷ ὑποκειμένῳ. ἄλλο
[24]	καὶ ἐν τῷ ταπεινῷ καθορᾶται	καὶ	οὐ καταβαίνει τοῦ ὕψους, πῶς
[0]	Μανιχαῖος καὶ οἱ κατὰ Μαρκίωνα	καὶ	Οὐαλεντῖνον καὶ Βασιλείδην καὶ ὁ
[1]	κατὰ τὸ εἰκὸς εἶναι πεπιστευμένης	καὶ	οὐδεμίαν διπλόην καὶ σύνθεσιν ἐν
[6]	καὶ αἰσθητὸν τῆς θεωρίας διῃρημένης.	καὶ	οὐδὲν ἂν παρὰ ταῦτα καταληφθείη
[28]	κατασκευὴ τοῦ σώματος ὁμοτίμως ἔχει,	καὶ	οὐδὲν ἐν ταύτῃ τῶν πρὸς
[29]	ἀκρότατον ἔφθασε μέτρον ἡ κακία,	καὶ	οὐδὲν ἔτι πονηρίας εἶδος ἐν
[39]	κατὰ τὸν λόγον τῆς κτίσεως	καὶ	οὐδὲν ἡ κατὰ τὸ ὑπερέχον
[26]	ὁ δὲ τοῦ δηλητηρίου ἀλεξητήριον,	καὶ	οὐδὲν ὁ τρόπος τῆς θεραπείας
[15]	ἀρετῇ ἡ κακία δῆλον ὅτι,	καὶ	οὐδὲν παρὰ ταύτην ἕτερον. καθάπερ
[35]	οἷς δὲ προσεπωρώθη τὰ πάθη	καὶ	οὐδὲν προσήχθη τῆς κηλῖδος καθάρσιον,
[24]	φύσιν πώς ἐστι καὶ ἀκόλουθον.	καὶ	οὐκ ἄν τινα ξενισμὸν ἐπάγοι
[24]	ἡ ἐπὶ τὸ ἄνω φορά,	καὶ	οὐκ ἄν τις θαύματος ἄξιον
[6]	τινὶ δυνάμει συγκεκραμένον· δεινὸν ποιεῖται	καὶ	οὐκ ἀνεκτὸν ὁ τὴν περίγειον
[40]	κἂν τολμηρὸν εἰπεῖν ᾖ, λέξω	καὶ	οὐκ ἀποτραπήσομαι, ὅτι ἐπὶ τούτων
[39]	ἑαυτὸν ὑποζεύξας λέληθεν εἰς αὐτὸ	καὶ	οὐκ εἰς τὸ θεῖον τὴν
[1]	ἐξ ἐκείνου εἶναι ἄλλο τι	καὶ	οὐκ ἐκεῖνό ἐστι· τῷ δὲ
[10]	ἐξημμένην τοῦ ὑποκειμένου τὴν φλόγα	καὶ	οὐκ ἐναποκλειομένην τῇ ὕλῃ, τί
[25]	γὰρ ὄντος ἐξῆπται τὰ ὄντα,	καὶ	οὐκ ἔνεστιν εἶναί τι μὴ
[6]	τῷ ὄντι τὸ μὴ ὂν	καὶ	οὐκ ἔστι καθ´ ὑπόστασιν εἰπεῖν
[40]	ἡμέραν· εὐθὴς κύριος ὁ θεός,	καὶ	οὐκ ἔστιν ἀδικία ἐν αὐτῷ,
[32]	εὐαγγελίῳ καὶ εἴρηται καὶ γεγένηται,	καὶ	οὐκ ἔστιν ὅ τι μὴ
[17]	θεοῦ κεκρυμμένην ἔχει τὴν ὠφέλειαν	καὶ	οὔπω διὰ τοῦ παρόντος βίου
[22]	εἰσίν, αὐτοὶ πρατῆρες ἑαυτῶν καταστάντες,	καὶ	οὔτε αὐτοῖς οὔτε ἄλλῳ τινὶ
[29]	τὸ ἐνδομυχοῦν ἅπαν ἔξω γενέσθαι,	καὶ	οὕτω γυμνῷ τῷ πάθει τὴν
[24]	συγκατασπασθῇ τὸ ἄγκιστρον τῆς θεότητος,	καὶ	οὕτω τῆς ζωῆς τῷ θανάτῳ
[39]	εἶναι πιστεύειν τὴν ἁγίαν τριάδα	καὶ	οὕτως ἀρχηγὸν διὰ τῆς πνευματικῆς
[15]	ἡλικίαν διεξιών, εἶτα θανάτου γευόμενος,	καὶ	οὕτως διὰ τῆς τοῦ ἰδίου
[6]	τῆς τοῦ παντὸς ἐπιστατούσης σοφίας,	καὶ	οὕτως πάσης γίνεται πρὸς ἑαυτὴν
[8]	χορηγὸς πρὸς ἄλλο τι βλέπει,	καὶ	οὐχ ὅπως ἂν ἐν τοῖς
[40]	ἡ διαφορά. οὐκοῦν ἄλλο τι,	καὶ	οὐχὶ τοῦτό ἐστι. πάλιν σκώληκά
[39]	θεωρουμένης ἢ τῆς ἀμετάστατόν τε	καὶ	παγίαν καὶ ἀεὶ ὡσαύτως ἔχουσαν
[35]	φύσεως, τὸ ὕδωρ τρὶς ἐπιχεάμενοι	καὶ	πάλιν ἀναβάντες ἀπὸ τοῦ ὕδατος,
[16]	περὶ τὸ ἀνθρώπινον χάρις ἀνακληθείη,	καὶ	πάλιν ἐπὶ τὴν ἀίδιον ἐπανέλθοιμεν
[35]	σωτηρίας ἡμῶν ἐθεασάμεθα; τριήμερον νέκρωσιν	καὶ	πάλιν ζωήν. οὐκοῦν χρή τι
[35]	διὰ τοῦ θανάτου τὰ ἡνωμένα	καὶ	πάλιν συνήχθη τὰ διακεκριμένα, ὡς
[8]	πᾶν ἀγαθὸν τὴν ὁρμὴν ἔχων	καὶ	πᾶν ὅ τι περ ἂν
[24]	τὴν ἐν τῷ κόσμῳ κτίσιν	καὶ	πᾶν ὅ τι περ ἔξω
[20]	δίκαιον καὶ ἀγαθὸν καὶ σοφὸν	καὶ	πᾶν ὅ τι πρὸς τὸ
[2]	ὑφεστῶτα, προαιρετικόν τε καὶ ἐνεργὸν	καὶ	παντοδύναμον· οὕτως καὶ πνεῦμα μεμαθηκότες
[5]	ἰδίων ἀγαθῶν ποιήσας τὸν ἄνθρωπον	καὶ	πάντων αὐτῷ τῶν καλῶν τὰς
[32]	τὸ δοκοῦν κατεργάσασθαι. εἰ δὲ	καὶ	πάντως ἔδει τοῦτο γενέσθαι κατά
[26]	τῆς εὐεργεσίας διελυμήνατο· εἰ γὰρ	καὶ	παρ´ ἀμφοτέρων φαρμάκου μίξις ἐν
[30]	χάρις; εἰ μὲν οὖν ταῦτα	καὶ	παρ´ ἡμῶν ἐν τῷ λόγῳ
[40]	τοῦ λελουμένου μεταβολήν. οὐκ ἤκουσαν	καὶ	παρὰ τούτου τὴν τοῦ Ζακχαίου
[32]	περιέχει ὁ λόγος, ὡς ὁμολογεῖσθαι	καὶ	παρὰ τῶν ἀπίστων μηδὲν ἀλλότριον
[26]	ἀπάτη τίς ἐστι τρόπον τινὰ	καὶ	παραλογισμός, ἐπείπερ ἴδιον τῶν ἀπατώντων
[0]	τε ἀφθαρσία καὶ ἡ ἀιδιότης	καὶ	πᾶσα εὐσεβὴς διάνοια κατὰ τὸν
[15]	γεννήσεως παριὼν εἰς τὸν βίον,	καὶ	πᾶσαν ἀκολούθως ἡλικίαν διεξιών, εἶτα
[14]	πρᾶγμα, τὸ ὑπὲρ πᾶσαν δόξαν	καὶ	πᾶσαν μεγαλειότητα, τῷ λύθρῳ τῆς
[8]	ἀρετῆς ἀπουσίᾳ τὴν κακίαν ἀντεισαχθῆναι	καὶ	πάσῃ τῇ τῶν ἀγαθῶν ἰδέᾳ
[35]	τὸ μακάριόν τε καὶ θεῖον	καὶ	πάσης κατηφείας κεχωρισμένον ἀποκατάστασιν. οὐ
[35]	σῶον καὶ ἀπαθῆ καὶ ἀκέραιον	καὶ	πάσης τῆς κατὰ κακίαν ἐπιμιξίας
[6]	τῇ παρρησίᾳ δὲ ἡ αἰσχύνη,	καὶ	πᾶσι τοῖς ἀγαθοῖς τὰ κατὰ
[5]	ζωῇ καὶ λόγῳ καὶ σοφίᾳ	καὶ	πᾶσι τοῖς θεοπρεπέσιν ἀγαθοῖς κατεκοσμήθη,
[5]	κακία, θεὸν ἑαυτῆς ἐπιγραφομένη ποιητὴν	καὶ	πατέρα· ἀλλ´ ἐμφύεταί πως τὸ
[8]	τὸ ἐσόμενον λέγων, ἢ εἰδότα	καὶ	πεποιηκότα μὴ ἔξω τῆς πρὸς
[32]	πρὸς αὐτὸν ἡ κτίσις βλέπει,	καὶ	περὶ αὐτόν ἐστι, καὶ δι´
[33]	ἐξ ἐκείνου συστῆναι ἄνθρωπον, τοῦτο	καὶ	περὶ τῆς διὰ τοῦ ὕδατος
[32]	ὀνομασίαν διαφερόμεθα, καλῶς ἂν ἔχοι	καὶ	περὶ τούτου βραχέα διεξελθεῖν. ~Ἐπειδὰν
[5]	τῆς ἀκολουθίας ὁ λόγος παρατραπείη,	καὶ	περὶ τούτων ἐν ὀλίγοις διαληψόμεθα.
[4]	δυνάμεις, ποιητικάς τε τῶν γεγενημένων	καὶ	περιεκτικὰς τῶν ὄντων, ἐκ τῶν
[6]	τὸν περίγειον τόπον συνέχειν τε	καὶ	περικρατεῖν τεταγμένη, εἰς αὐτὸ τοῦτο
[8]	ὧν καὶ τομαὶ καὶ καυτήρια	καὶ	πικραὶ φαρμακοποσίαι πρὸς τὴν ἀναίρεσιν
[33]	χάριτος οὐρανίας ἐπίκλησις καὶ ὕδωρ	καὶ	πίστις ἐστὶ δι´ ὧν τὸ
[33]	δὲ ὑγρᾷ τινὶ ἐνθεωρεῖται ποιότητι,	καὶ	πλεῖον οὐδὲν τοῦ κατ´ αἴσθησιν
[27]	τῇ πρὸς τὸ ἔλαττόν τε	καὶ	πλέον καὶ μᾶλλον καὶ ἧττον
[5]	τὸ μὲν εἶναι λόγον θεοῦ	καὶ	πνεῦμα διά τε τῶν κοινῶν
[4]	ἀληθείας μυστήριον, λόγον ἐν οὐσίᾳ	καὶ	πνεῦμα ἐν ὑποστάσει λέγειν ὑφηγούμενον.
[4]	τὸ γὰρ εἶναι λόγον θεοῦ	καὶ	πνεῦμα θεοῦ, οὐσιωδῶς ὑφεστώσας δυνάμεις,
[2]	καὶ ἐνεργὸν καὶ παντοδύναμον· οὕτως	καὶ	πνεῦμα μεμαθηκότες θεοῦ, τὸ συμπαρομαρτοῦν
[39]	παρὰ πατρός τε καὶ υἱοῦ	καὶ	πνεύματος ἁγίου· οὕτω γάρ φησι
[5]	τὴν τῶν ἀγαθῶν προεκτικήν τε	καὶ	ποιητικὴν δύναμιν αἰτίαν εἶναι. εἰ
[1]	τοῦ θεοῦ λόγον καὶ ἐνεργὸν	καὶ	ποιητικὸν ὁμολογῶν, ὅπερ ὁ Ἰουδαῖος
[38]	ἀναγέννησιν εἰδέναι παρὰ τίνος γεννᾶται	καὶ	ποῖον γίνεται ζῷον· μόνον γὰρ
[4]	ἡ δύναμις αὐτῶν. ποίῳ λόγῳ	καὶ	ποίῳ πνεύματι; οὔτε γὰρ ῥῆμα
[37]	ἑαυτὸν σώματι τὴν διαμονήν, βρώσει	καὶ	πόσει περικρατῶν τὴν ὑπόστασιν, ἡ
[37]	τοῦ σώματος, μὴ διὰ βρώσεως	καὶ	πόσεως τοῖς σπλάγχνοις καταμιγνύμενον. οὐκοῦν
[12]	τὰ ὄντα, θεοῦ τὸ βρῶσιν	καὶ	πόσιν τοῖς διὰ σαρκὸς τὴν
[37]	τροφῆς γίνεται, αὕτη δὲ βρῶσις	καὶ	πόσις ἐστίν, ἔστι δὲ ἐν
[9]	πρὸς τελείωσιν αὔξησις, βρῶσίς τε	καὶ	πόσις, καὶ κόπος, καὶ ὕπνος,
[8]	ζωὴν δεδωκότι μόνῳ δυνατὸν ἦν	καὶ	πρέπον ἅμα καὶ ἀπολομένην ἀνακαλέσασθαι.
[29]	λόγον καί φασιν, εἰ καλὸν	καὶ	πρέπον τῷ θεῷ τὸ γενόμενον,
[12]	πάντα διαρκῆ τὴν δύναμιν ἔχειν	καὶ	πρό γε πάντων τὸ θανάτου
[18]	τῆς θείας ἐπιδημίας ἀπόδειξις ἡ	καὶ	πρὸ τῆς μελλούσης ζωῆς ἐν
[1]	ὁ λόγος ὁ ζωὴ ὤν,	καὶ	προαιρετικὴν πάντως δύναμιν ἔχει· οὐδὲν
[33]	τούτων καὶ τῶν τοιούτων ἀκούσωσιν	καὶ	προδιδαχθῶσι τὸν τρόπον, ὅτι εὐχὴ
[18]	ἐθνῶν ἀφανισθῆναι καθ´ ὅλου βωμοὺς	καὶ	προπύλαια καὶ τεμένη καὶ ἀφιδρύματα
[16]	τὸ μὲν οὖν προαιρέσεως ἁπτόμενον	καὶ	πρὸς κακίαν ἀπὸ τῆς ἀρετῆς
[6]	πρὸς τὸ ἀγαθὸν συμφυίας ἀποσπασθεὶς	καὶ	πρὸς κακίαν βρίσας, αὐτομάτως οἷόν
[8]	ἐμπεριειληφώς, μᾶλλον δὲ αὐτοδύναμις ὢν	καὶ	πρὸς πᾶν ἀγαθὸν τὴν ὁρμὴν
[2]	ἐνεργόν, πάντοτε τὸ ἀγαθὸν αἱρουμένην	καὶ	πρὸς πᾶσαν πρόθεσιν σύνδρομον ἔχουσαν
[10]	τῷ πλάτει τῆς οἰκουμένης ἐπερχομένη,	καὶ	πρὸς τὰ καταχθόνια διὰ τῆς
[16]	τοῦ συντεθέντος πάλιν διάλυσίς τε	καὶ	πρὸς τὰ συγγενῆ μεταχώρησις. τίνος
[16]	κοινωνίαν πάθους ἐλθεῖν διορίζονται. ἀλλὰ	καὶ	πρὸς ταῦτα πάλιν τῷ αὐτῷ
[32]	σταυροῦ θάνατος ἀτιμότερος; τί οὖν	καὶ	πρὸς ταῦτά φαμεν; ὅτι τὸν
[5]	τὸ πᾶν συστησαμένου πιστεύουσιν, ἢ	καὶ	πρὸς ταύτην δυσπειθῶς ἔχουσι τὴν
[40]	τῶν ψυχῶν ἀποκλύσαντες, κρείττους γεγόναμεν	καὶ	πρὸς τὸ κρεῖττον μετεποιήθημεν. εἰ
[24]	οὖν τὸ τὴν παντοδύναμον φύσιν	καὶ	πρὸς τὸ ταπεινὸν τῆς ἀνθρωπότητος
[18]	ἀπόδειξιν. τὸ δὲ αὐτὸ τοῦτο	καὶ	πρὸς τοὺς Ἰουδαίους ἱκανόν ἐστι
[15]	ταπεινὸν ἐπιμιξίᾳ συνευτελίζεσθαι. ~Οὐκ ἀποροῦμεν	καὶ	πρὸς τοῦτο θεοπρεποῦς ἀποκρίσεως. ζητεῖς

UCL |FLTR |Itinera Electronica |Bibliotheca Classica Selecta (BCS) |
Responsable académique : Alain Meurant
Analyse, design et réalisation informatiques : B. Maroutaeff - J. Schumacher
Dernière mise à jour : 28/04/2009