7:7
Λόγος γὰρ ὁ ἐπουράνιος, πνεῦμα γεγονὼς ἀπὸ τοῦ πατρὸς καὶ λόγος ἐκ τῆς λογικῆς δυνάμεως, κατὰ τὴν τοῦ γεννήσαντος αὐτὸν πατρὸς μίμησιν εἰκόνα τῆς ἀθανασίας τὸν ἄνθρωπον ἐποίησεν, ἵνα, ὥσπερ ἡ ἀφθαρσία παρὰ τῷ θεῷ, τὸν αὐτὸν τρόπον θεοῦ μοῖραν ἄνθρωπος μεταλαβὼν ἔχῃ καὶ τὸ ἀθάνατον.Ὁ μὲν οὖν λόγος πρὸ τῆς τῶν ἀνδρῶν κατασκευῆς ἀγγέλων δημιουργὸς γίνεται. Τὸ δὲ ἑκάτερον τῆς ποιήσεως εἶδος αὐτεξούσιον γέγονε, τἀγαθοῦ φύσιν μὴ ἔχον, ὃ πάλιν μόνον παρὰ τῷ θεῷ, τῇ δὲ ἐλευθερίᾳ τῆς προαιρέσεως ὑπὸ τῶν ἀνθρώπων ἐκτελειούμενον· ὅπως ὁ μὲν φαῦλος δικαίως κολάζηται, δι αὐτὸν γεγονὼς μοχθηρός, ὁ δὲ δίκαιος χάριν τῶν ἀνδραγαθημάτων ἀξίως ἐπαινῆται, κατὰ τὸ αὐτεξούσιον τοῦ θεοῦ μὴ παραβὰς τὸ βούλημα. Καὶ τὰ μὲν περὶ τοὺς ἀγγέλους καὶ ἀνθρώπους τοῦτον ἔχει τὸν τρόπον.Ἡ δὲ τοῦ λόγου δύναμις ἔχουσα παρ ἑαυτῇ προγνωστικὸν τὸ μέλλον ἀποβαίνειν, οὐ καθ εἱμαρμένην, τῇ δὲ τῶν αἱρουμένων αὐτεξουσίων γνώμῃ, τῶν μελλόντων προὔλεγε τὰς ἀποβάσεις· καὶ τῆς μὲν πονηρίας κωλυτὴς ἐγίνετο δι ἀπαγορεύσεων, τῶν δὲ μενόντων ἀγαθῶν ἐγκωμιαστής. Καὶ ἐπειδή τινι φρονιμωτέρῳ παρὰ τοὺς λοιποὺς ὄντι διὰ τὸ πρωτόγονον συνεξηκολούθησαν καὶ θεὸν ἀνέδειξαν οἱ ἄνθρωποι καὶ τὸν ἐπανιστάμενον τῷ νόμῳ τοῦ θεοῦ, τότε ἡ τοῦ λόγου δύναμις τόν τε ἄρξαντα τῆς ἀπονοίας καὶ τοὺς συνακολουθήσαντας τούτῳ τῆς σὺν αὐτῷ διαίτης παρῃτήσατο. Καὶ ὁ μὲν κατ εἰκόνα τοῦ θεοῦ γεγονώς, χωρισθέντος ἀπ αὐτοῦ τοῦ πνεύματος τοῦ δυνατωτέρου, θνητὸς γίνεται· διὰ δὲ τὴν παράβασιν καὶ τὴν ἄγνοιαν ὁ πρωτόγονος δαίμων ἀποδείκνυται, καὶ τοῦτον οἱ μιμησάμενοι, τούτου δὲ τὰ φαντάσματα, δαιμόνων στρατόπεδον ἀποβεβήκασι καὶ διὰ τὸ αὐτεξούσιον τῇ σφῶν ἀβελτηρίᾳ παρεδόθησαν
For the heavenly Logos, having become spirit from the Father and Logos from the rational power, in imitation of the Father who begot him, made man an image of immortality, in order that, just as incorruptibility is with God, in the same way man, partaking of a portion of God, might have immortality also. Now the Logos, before the fashioning of men, becomes the maker of angels. And each kind of his creation came into being with free will, not possessing the nature of the good—which again is only with God—but being brought to perfection by the freedom of choice on the part of men; so that the worthless man might be justly punished, having become wicked through himself, while the righteous man might be worthily praised for his noble deeds, not having transgressed the will of God by reason of his free will. So stand matters concerning the angels and men. But the power of the Logos, having within itself foreknowledge of what was destined to come about—not according to fate, but according to the will of those who chose with free will—foretold the outcomes of things to come; and it became a restrainer of wickedness through prohibitions, and a praiser of those who remained good. And when men followed after a certain one who was wiser than the rest by reason of being firstborn, and declared him a god—him who rose up against the law of God—then the power of the Logos rejected from fellowship with him both the one who began the madness and those who followed after him. And he who was made after the image of God, the more powerful spirit having departed from him, becomes mortal; and through the transgression and the ignorance the firstborn is shown forth as a demon, and those who imitated him, and his phantoms, became an army of demons, and through free will were given over to their own folly.
原來那屬天的道，既從父而成為靈，又從理性的能力而成為道，便效法那生祂的父，把人造成不朽的形像，為要叫人既分得神的一份，也像神之不朽壞一樣，得以擁有不朽。如今這道在造人之先，先作了眾天使的創造者。祂這兩類受造之物都帶著自由意志而被造，並不具有那良善的本性——這良善又唯獨在於神——乃是藉著選擇的自由，由受造者自己去成全；如此，那卑劣的人便因自己變壞而被公義地懲罰，那義人卻因其美善行為配受稱讚，並未憑其自由意志違背神的旨意。論到天使與人，情形就是如此。然而道的能力裡面既有對將來之事的預知——並非按命定，乃是按那些憑自由意志而抉擇者的心意——便預先說出將來諸事的結局；祂藉禁令攔阻邪惡，又稱許那些持守良善的。及至眾人跟隨了某一位——他因是首生的便比其餘的更聰明——並把他奉為神，就是那起來抵擋神律法之人，那時道的能力便把那起頭發狂之人，連同跟隨他的眾人，一同從與祂同在的交通中摒棄了。那照神形像受造的人，因那更有能力的靈離開了他，便成為必死的；而那首生者藉著違背與無知，被顯為魔鬼，效法他的眾人，連同他的種種幻影，便成了魔鬼的大軍，又因自由意志被交付給他們自己的愚妄。