藥箱（駁八十異端） 第 1 章 第 66/82 段

'For may your mercy and your salvation come upon me,' it says, 'and I will answer with a word those who reproach me.'

which would not come to pass, unless one should earnestly seek out the ordinances.

For in those who are not so disposed, the shame felt at reproaches is only for show, so that they are unable to say, 'Take away from me reproach and contempt' (Ps 118:22 LXX).

But the word of truth is taken away from the mouth.

so that there is nothing more urgent for the one who prays than, 'Do not take the word of truth from my mouth' (Ps 118:43 LXX).

But when does this happen? When one does not keep the law at all times.

when one does not walk in a wide, open place.

For the heart must be enlarged, if one is to contain Christ walking within, whose glory it is not men but the heavens that declare — for 'the heavens declare the glory of God' (Ps 18:2 LXX) — or rather the Father himself, saying, 'This is my beloved Son, in whom I am well pleased' (Matt 3:17; 17:5).

whom it is impossible to confess if one speaks unrighteousness on high against his neighbor (cf. Ps 72:8 LXX), or if one should place himself in the rank and title of the antichrists, having departed from the rank and title of the Christians — concerning whom it is said, 'Touch not my anointed ones' (Ps 104:15 LXX).

For, he says, who is the liar, if not the one who denies that Jesus is the Christ? This one, he says, is the antichrist.

For whoever denies the Son does not have the Father either, but whoever confesses the Son confesses the Father also (1 John 2:22-23).

Therefore, he says, let what you heard from the beginning remain in you (1 John 2:24).

And if, he says, what you heard from the beginning remains in you, you also will remain in the Son and in the Father (1 John 2:24).

But we shall remain [in them] when we confess before God and the elect angels, and also before kings, and are not ashamed — for, he says, 'I spoke of your testimonies before kings, and was not ashamed' (Ps 118:46 LXX) — confessing him to be the Son of God, God from God, one from one, only-begotten from the unbegotten, the distinguished offspring of him who begot him; and the Son, worthy of the One without beginning, is the ineffable interpreter of the ineffable, the Word and Wisdom and Power of him who is above wisdom and power, above what a tongue can utter, above what a mind can conceive.

An offspring both perfect and abiding, from one who is perfect and abides in identity of being — not having flowed off from the Father, nor cut off and divided, but having come forth impassibly and wholly from him who has lost nothing of what he had.

And that the Son both is and is called 'Word', yet he is not to be understood as the Father's voice, nor as an [uttered] saying.

For he subsists in himself and is active, and through him are all things, and in him are all things.

Just as, being Wisdom himself, he is not understood as a thought of the Father, nor as a movement and activity of the Father's governing faculty, but as an offspring both like the Father and precisely bearing the Father's very stamp.

For this one the Father, who is God, has sealed (cf. John 6:27); and he does not merely inhere in another without subsisting in himself, but he is an active offspring, one who has made this whole universe and continually preserves it.

These things are sufficient to free us both from the error of the Greeks and from the self-devised worship of the Jews, and from the false doctrine of heresy.

to follow that which gives life, and not the letter which kills (2 Cor 3:6).

For 'the Spirit gives life' (2 Cor 3:6). Come then, let us also venture to speak a little about these matters — not because those before us did not speak of them completely (for indeed one would be mad to say such a thing), nor because you need a teacher (for you yourselves are taught by God, cf. 1 Thess 4:9), but so that we may be made manifest in your consciences, that we are among those who desire to impart to you some spiritual gift (cf. Rom 1:11).

Believe, then, that neither elsewhere in Scripture nor in the present passage are the words of Scripture opposed to one another, even though they may seem to conflict to those who are not sound in the faith, or rather are weak in understanding; and believe also that not one of the examples drawn from the world can be found which by itself is sufficient clearly to represent the nature of the Only-begotten.

And for this reason Scripture has employed many concepts and appellations concerning the Only-begotten, so that we might somehow, by means of what lies within our reach, comprehend what is beyond us, and by means of things known form some notion of things unknown — being led gently and little by little from the things manifest toward the things hidden.

Since, then, those who believe in Christ needed to know that the Son is like the Father, inasmuch as he is the image of him who is over all — he through whom all things exist, through whom all things have been made, both what is in the heavens and what is on earth; an image not as of a lifeless thing to a living one, nor as the product of a craft, nor as the result of some activity, but as the offspring of the one who begot him; and that it is not lawful to characterize the begetting of the Only-begotten before the ages after the manner of bodily human begetting; and that he is after the pattern of the Wisdom which comprehends the Father's thoughts concerning human things, yet is not without hypostasis or without real existence — Scripture has used both expressions, that of creation and that of begetting, both 'he created' and 'he begot', not so that contrary things might seem to be said about the same subject in the same sense, but so that through 'he created' it might set forth his having real subsistence and permanence, and through 'he begot' it might set forth the distinctive excellence and particularity of the Only-begotten.

For, he says, 'I came forth from the Father, and have come [into the world]' (John 16:28).

And the very name 'Wisdom' is sufficient to exclude every notion of passibility.

But whither are we being carried, forgetting him who said, 'O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments, and untraceable his ways!' (Rom 11:33).

For we have as teacher the Spirit of truth, whom the Lord gave us after his ascension into the heavens, that we might know the things graciously given to us by God (cf. 1 Cor 2:12), in whom also we speak, not in words taught by human wisdom but in those taught by the Spirit, comparing spiritual things with spiritual (cf. 1 Cor 2:13); in whom we worship and adore, on account of whom we are dishonored, in whom prophets prophesied, in whom the righteous were guided, and through whom we are brought near to the Son.

But why do we busy ourselves excessively with matters of nature? For are we speaking to you as to fleshly people, and not as to spiritual ones? For it was said of others: 'We are not able to speak to you as to spiritual people, but as to fleshly ones' (1 Cor 3:1).

For there is fear that we might, through contentiousness over things incomprehensible and inquiry into things unattainable, somehow fall into the depth of impiety.

'And I said, I will become wise; but it was far from me, farther than it had been, and deep, very deep — who shall find it out?' (Eccl 7:23-24 LXX). For let us remember him who said, 'We know in part, and we prophesy in part; but when the perfect comes, then that which is in part will be done away' (1 Cor 13:9-10).

If anyone thinks that he knows, he does not yet know as he ought to know (1 Cor 8:2).

And for this reason there is fear that, by forcing ourselves to speak about things we cannot speak about, we might no longer be permitted even to speak about the things we can.

For one must speak out of faith, not come to believe on the basis of the things spoken.

For, he says, 'I believed, therefore I spoke' (Ps 115:1 LXX).

...a tongue of instruction, but also to know when it is fitting to speak a word (cf. Isa 50:4) — will he not decree silence upon us as the penalty for rashness in speaking? This is exactly what happened in the case of the blessed Zechariah, who, since he did not believe the one who announced to him the birth of the child, testing God's grace and power by human calculations and being perplexed within himself whether it is natural for an old man to father a child by a wife advanced in years — what does he say? 'How shall I know this, that it will be so? For I am an old man, and my wife is advanced in her days' (Luke 1:18). Therefore, when he heard, 'Behold, you shall be silent and unable to speak' (Luke 1:20), he indeed did not speak when he came out.

For who is he who dares to be puffed up over knowledge, when the very one who was deemed worthy of revelations, who was caught up into the third heaven, who heard unspeakable words (cf. 2 Cor 12:2-4), was disciplined by a thorn in the flesh so that he would not be exalted overmuch (cf. 2 Cor 12:7)? And the very prophet who said, 'I believed, therefore I spoke,' says, 'I was greatly humbled' (Ps 115:1 LXX) — not merely so, but exceedingly.

For the more one seems to be nearer to knowledge, the more he ought to reckon within himself that he is [but] a man.

Concerning this, hear what he says:

'And I said in my amazement, Every man is a liar' (Ps 115:2 LXX).

Having, then, the Teacher of truth, let us no longer rely upon human teachers, but let us reflect on this, and let us not busy ourselves curiously either with the manner [of the begetting] or with anything else.

For just as it is not possible to declare the begetting of the Son, nor to pronounce upon the manner of the Father's begetting of him, so we must consider it sufficient for instruction that 'all things were made through him, and without him was not anything made that was made' (John 1:3).

And may the Lord grant that we think as Abraham did, who said, 'Now I have begun to speak to my Lord, though I am earth and ashes' (Gen 18:27), and that we are not lifted up like the cedars of Lebanon; for it is not by words taught by human wisdom, but by those taught by faith, that the smooth and peaceable wisdom is achieved (cf. James 3:17); and may he grant that we do not fall into perplexity, but that whatever we do, we may please God the Father, and with him and together with him the Son, in the Holy Spirit — to whom be glory, dominion, honor, and power, now and always and unto the ages of ages.

The homily of Meletius has been completed.

But this seemed, to those who had been eager to have him transferred from the region of Pontus, to have been spoken not so as to bring the majority of the Arians into joy, nor for their relief, but as a burden.

From this point they stir up the emperor and conspire against the man, on the ground that he had not confessed the Son to be a perfect creature, and they drive him out of his see.

And the man is banished by night, [remaining in exile] until these present times.

He is, even to this day, in his own homeland an honored and greatly longed-for man, especially on account of what we now hear he has accomplished, and on account of what those under him in Antioch now confess — no longer mentioning at all, even in passing, the word 'creature', but confessing Father, Son, and Holy Spirit to be consubstantial, three hypostases, one substance, one Godhead.

just as the true faith is — that which is from ancient times, prophetic, evangelical, and apostolic — which our fathers and bishops, having assembled together, confessed at the council of Nicaea, under Constantine the great and most blessed emperor.

And may it be that the most honored Meletius himself also confesses in this way, in accord with those under him in Antioch and those in certain other places who confess likewise.

For there are also some among those who seem to be in communion with him and with the council associated with him who blaspheme the Holy Spirit — speaking rightly concerning the Son, yet holding the Spirit to be created and altogether alien to God.

Concerning whom we shall later, in the refutation of the heresy pertaining to them, say everything precisely, to the best of our ability.

For indeed, as to everything else, his life is dignified, his character good, in every way greatly desired by the peoples on account of his life, which is extolled by all as god-like.

But some, concerning this matter also — I cannot say whether moved by hatred or envy, or wishing to magnify themselves — have put forward certain accounts, namely that the agitation against him arose not on account of orthodoxy, but, they say, on account of canonical matters and the wrangling between him and his own clergy, and because he had received back some whom he had formerly cast out and anathematized.

But we have not taken these things very much to heart, especially because of what afterward, day by day, was being corrected and confessed in the faith within the council associated with him, as I have already indicated above.

For in this matter one must speak the truth, as far as our weakness allows, in all things.

To be sure, something did escape the man in the rush of his exposition of the words.

To be sure, the statement was put forth by him out of artlessness.

Nevertheless, in one respect, two or three statements liable to criticism are found in this same exposition: in that he speaks of the Son of God, in his very Godhead, altogether as of a creature, at least as far as the name goes, and in his saying 'above wisdom' and whatever else of that kind.

But having related a few things in response to what has been put forward by them, we shall also pass over this exposition.

Tell us, you people, what harm was there in saying 'homoousion' instead of 'homoiousion'? Confess it clearly to us, so that we may recognize you too as our own, and not as strangers.

For bronze can also be 'of similar substance' to gold, tin to silver, and lead to iron.

But your contrived and elaborately polished fable-making will not deceive us.

For if, wishing to deceive certain people, you wish to allege false pretexts, saying that one must not say 'homoousion' lest we make a confusion of the Son with the Father, or of the Spirit with the Son and the Father — even in this your contrived argument has collapsed.

For we did not say 'identical-substance', but 'consubstantial', so that we might confess the Son as in no way different from the Father, but as truly God begotten of God, and not from anywhere else, nor out of things that do not exist, but as having come forth from the Father, begotten timelessly, without beginning, and inexpressibly, ever existing together with the Father and never ceasing to be — yet begotten, neither a brother nor a forefather.

For the prefix 'homo-' signifies two hypostases, yet ones not alien to each other in nature.

Therefore the bond of truth in this matter has been arranged by the Holy Spirit through the mouth of those who set it forth.

And you see that you will have no pretext, nor will you be able to speak against orthodoxy and unsettle those who, from you, receive into their hearing your corrupted argument that if anyone says 'homoousion', he has confessed a confusion [of persons].

For by 'homoousion' two [hypostases] will be signified, and by 'homoousion' it will be made clear that the offspring is not alien in relation to the Father.

But you, having fabricated 'homoiousion,' will be refuted by the very word 'substance' contained in it, yet will be condemned by your divergent confession — not holding what you say, but teaching in a falsified manner what you actually hold.

For if he is not at all from him, but is merely similar to him, you have departed far from the truth.

For with whatever materials one might wish to adorn the thing that is molded, he would not thereby fashion it equal to the pattern from which it was molded;

for this, indeed, is the very nature of a manufactured work,

whereas that which is begotten from someone preserves, with respect to its kind, the likeness and the equal form of genuineness.

If, then, the Son has not been begotten from the Father himself but exists outside him, and is called by you 'of like substance' only as a courtesy title, you have given him nothing, but have fallen away from the grace that comes from him.

...in the Father, and the Father in me — he who says, 'Philip, he who has seen me has seen the Father.'

Having already discussed these matters often, we consider it sufficient here to rely on the same refutations stated above concerning the root from which their false doctrine sprang, which are able also here to overturn these aforementioned Semi-Arians and those who split off from them — the followers of Acacius and the others who set forth at Seleucia in Isauria another faith contrary to the true one. Wishing to make this creed which they themselves put forth wholly plain, we have already set it out fully and completely beforehand, in the same manner as we did with that of Basil of Ancyra and George of Laodicea, written in the name of them all.

But lest, by placing this creed second — a creed which secretly does terrible things while wearing a muzzle over its mouth, as it were by a bridle, on account of the season of dissimulation — I should seem to have done so out of forgetfulness, I will say also a few words against it and against those who set it forth: the aforementioned followers of Acacius, Euzoius, Eutychius, and the others.

And clear indeed is the creed set before us, which has altered the confession of the truth.

But lest some should say that we have spoken against these men out of slander, let us show what, as time went on, was seen and exposed at the aforementioned council of these same men.

For from among them came Euzoius of Caesarea, who was a disciple of theirs, and who succeeded Acacius after the appointment of Philumenus (who had been appointed by Cyril of Jerusalem), and after the appointment of Cyril the elder (who had been appointed by the party of Eutychius), and after the appointment of Gelasius (who had in turn been appointed by Cyril of Jerusalem again);

for he happened to be the son of Cyril's own sister.

For when these three had been appointed and had ceased to hold office because of strife with one another, the aforesaid Euzoius was appointed once more.

From among them, then, came also Gemellinus; from among them, Philip of Scythopolis; from among them, Athanasius of Scythopolis;

who, not secretly but openly — having grown reckless of virtue — not only teach the doctrines of Arius but champion their own heresy and persecute those who teach the truth, no longer wishing to refute them by argument, but delivering the orthodox believers over to hatreds, wars, and swords.

For they wrought ruin not in one city and region, but in many.

This is that Lucius, who wrought so many things in Alexandria against those who confessed the Son of God in truth.

And to which of those who have understanding of God is their faction not plain, day after day, as they publicly proclaim that the Son of God is a creature, and that the Holy Spirit likewise is a creature, wholly alien to the substance of God?

For though the thorny plant is one, and of the same root, the branchings differ on each thorn-bush; so too the malice of these men — differently at one time and differently at another — has vomited forth upon the world, in ever-worsening progression, the misinterpretations of their false-believing heresy, as we shall also say again later concerning these Anomoeans.

calling upon him likewise to help us, so that the promise may be fulfilled.

Against the Pneumatomachi: Heresy Fifty-Four, being the Seventy-Fourth in the whole sequence.

From among these Semi-Arians, and from some who were, so to speak, orthodox, there have risen up against us monstrous men, of double nature and half-formed — like the Centaurs, or Pans, or Sirens that the writers of myths depicted. Some of these, being of Arius's party, pretend to define the Son as not fully a creature, but as a Son begotten without reference to time, while yet suspecting some notion of time, saying that he exists 'from heaven, and thereafter'; yet they are not free of the expression first vomited forth by Arius, which asserts that 'there was [a time] when he was not,' even while saying that he exists before all ages, through whom all things came to be. And by calling the Spirit a creature, they blaspheme the Holy Spirit.

But others, being naturally orthodox also concerning the Son — holding that he was always with the Father and never ceased to exist, but was begotten from the Father without beginning and without time —

yet all these blaspheme the Holy Spirit, not numbering it together with the Father and the Son within the Godhead.

We have often discussed this matter at length, and in our treatment of each heresy we have expounded, at no small length, the true doctrine concerning him — that he is spoken of, properly and as Lord, together with the Father and the Son.

For the Spirit of the Lord has filled the world — the Spirit of truth, the Spirit of God;

for he is called the Spirit of the Lord, both proceeding from the Father and receiving from the Son, bestowing gifts variously as he wills, searching even the depths of God, existing together with the Father and the Son, baptizing, sealing, and perfecting the one who has been sealed.

But so as not to undertake fresh labor here, I will set forth what I have already said in the great discourse on the faith, written for the region of Pamphylia, in opposition to those who blaspheme the Holy Spirit — for the instruction of those who read it, and for the delight of those who are counted worthy of the Holy Spirit.

The grace of our Lord Jesus Christ has appeared, teaching us that, denying ungodliness and worldly desires, we should live soberly, righteously, and godly in this present age, awaiting the blessed hope and the appearing of the glory of our great God and Savior Jesus Christ;

who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works;

having blotted out the handwriting of decrees that was against us, which was contrary to us, he has taken it out of the way, nailing it to the cross; and having stripped the principalities and powers, he made a public spectacle of them, triumphing over them in it;

Having broken the gates of bronze and shattered the bars of iron, he showed forth again the light of life, stretching out his hand, making a way, pointing out the foundations of the heavens, and granting once more that paradise be inhabited.

Therefore he dwelt among us, and having given us the righteous requirement of the law of the Spirit, so that we might know him and the things concerning him — who is the beginning and end of life — he became for us a law of righteousness, a law of faith, a law of the Spirit, free from the law of the flesh of sin.

Therefore I delight in the law of God according to the inner man.

And Christ is within us, if indeed he dwells in us.

For he himself, by dying, became for us the way of life, so that we who live might no longer live for ourselves, but for him who died and rose again for us, the cause of life;

because it pleased the Father that in him all the fullness should dwell, and through him to reconcile all things to himself, having made peace through the blood of the cross;

He came, then, for the dispensation of the fullness of the times, just as he promised to Abraham and the rest of the saints, to sum up all things in himself, both the things in the heavens and the things upon the earth;

There was, then, separation and enmity, in the forbearance of God; but he reconciled us in the body of his flesh, making the two one through himself;

For he came as our peace, and having broken down the middle wall of partition, having abolished in his flesh the enmity, that is, the law of commandments contained in ordinances, so that he might create the two into one new man in himself; and he commanded that the Gentiles be fellow-members of the body, fellow-partakers, and fellow-heirs of the promise, saying, 'Come to me, all who labor and are heavy laden, and I will give you rest.'

Therefore, in that in which I was weak through the flesh, a Savior was sent to me in the likeness of sinful flesh, fulfilling such a dispensation, that he might redeem me from slavery, that he might redeem me from corruption, that he might redeem me from death.

and he became for me righteousness, and sanctification, and redemption;

righteousness, indeed, by loosing sin through faith in him;

and sanctification, having set us free through water and Spirit and by his word;

and redemption is his blood — the ransom of the true Lamb, who delivered himself up for me, a propitiation for the cleansing of the world, for the reconciliation of all things, of heaven and earth — fulfilling in the appointed times the mystery hidden before the ages and generations.

He himself will transform the body of our lowliness, that it may be conformed to his glory, according to the working by which he is able even to subject all things to himself; for in him dwells all the fullness of the Godhead bodily.

For he is both God and man, mediator of God and men, the true house of God, a holy priesthood, the giver of the Holy Spirit who regenerates and renews all things anew for God; because the Word became flesh, and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father.

The rain, being naturally united with trees and plants, produces a substance, and, according to likeness, each of the fruits;

and in the olive tree it becomes rich oil, taking on from it its essential quality; in the vine, sweet wine takes its color; in the fig tree, the fig is sweetened; and in each of the seeds it grows into its own proper form and kind;

So too, I think, the Word of God became flesh in Mary, and in the seed of Abraham was found as a man, according to the promise; for 'we have found the Messiah, of whom Moses wrote.'

Therefore also that which is born of you shall be holy, and shall be called the Son of the Most High.

Christ speaks in the angel, and the Master refashions himself within his own creation, having taken the form of a servant;

And Mary draws in the Word for conception, as the earth draws in the rain; and the Word of God shows himself as a holy fruit, taking to himself the nature of a mortal being.

This one was, by her drawing him in — as the earth, and as the fleece — the fruit of true hope, awaited by the saints, just as Elizabeth said: 'Blessed are you among women, and blessed is the fruit of your womb' — whom the Word, though impassible, took on from humanity, thereby suffering.

This is the living bread, which came down from heaven and gives life;

This is the fruit of the true olive tree, the oil of anointing and of composition, which Moses prefigured;

the true vine, which the Father alone cultivates, having brought forth for us a cluster of joy;

This is the living water, which if a thirsty man receives, he will not thirst again, but it becomes in him a spring welling up into eternal life.

Receiving from him, the new husbandmen passed it on to the world, but the old husbandmen dried it up and destroyed it through unbelief.

By his own blood he sanctifies the nations, and by his own Spirit he leads the called up into the heavens.

For as many as are led by his Spirit, these live unto God;

but as many as are not, they are still reckoned to death; these are called 'natural,' that is, 'fleshly.'

Therefore he commands us to set aside the works of the flesh, which are strongholds of sin, and to put to death the members of death through his grace, and to receive the Holy Spirit, which we did not have — the Spirit who gives life to me who was long dead; and if I do not receive it, I shall die.

for without his Spirit, everyone is dead;

If, then, his Spirit is in us, he who raised him from the dead will give life also to our mortal bodies, through his Spirit that dwells in us.

But, I think, both dwell in the righteous man — Christ and his Spirit.

But if Christ is believed to be, from the Father, God from God, and his Spirit to be from Christ, or from both, as Christ himself says — 'which proceeds from the Father,' and, 'this one will take of what is mine' — while Christ himself is from the Holy Spirit (for 'that which is conceived in her,' it says, 'is of the Holy Spirit' — the voice of the angel) — then I understand, by faith, by hearing alone, by love toward him who came to me, the mystery that redeems me.

For God knows himself; Christ proclaims himself; the Holy Spirit reveals himself to those who are worthy.

But in the holy Scriptures the Trinity is proclaimed to us and believed without over-curious inquiry, without contentiousness, from the tokens conveyed by hearing.

And from this faith comes the salvation of grace; from faith comes righteousness apart from the works of the law.

For it is written that the Spirit of Christ is given to those who are being saved by the hearing of faith.

Now the faith held universally is signified by this, in the voices of the preachers, as I for my part think, having been catechized from the Scriptures:

Three holy, three co-holy; three existent, three co-existent; three having form, three of common form; three active, three co-active; three subsistent, three co-subsistent, being together with one another — this is called the holy Trinity: three that are, one accord, one Godhead of the same essence, of the same Godhead, of the same hypostasis, like from like, working out an equality of grace of Father and Son and Holy Spirit.

But the 'how' of this is left for them to teach.

For no one knows the Father except the Son, nor does anyone know the Son except the Father, and anyone to whom the Son chooses to reveal him.

And he reveals him through the Holy Spirit.

Therefore these three, existing either 'from him,' or 'from him,' or 'toward him,' are each rightly conceived according as they reveal themselves — light, fire, spirit — and, I think, by other likenesses of visions as well, according to the worthiness of the man who is being served.