{"methodius-autexusio/1.1":{"o":"Ὁ μὲν Ἰθακήσιος γέρων κατὰ τὸν τῶν Ἑλλήνων μῦθον, τῆς Σειρήνων βουλόμενος ἀκοῦσαι ᾠδῆς διὰ τὴν τῆς φωνῆς ἀκόλαστον ἡδονήν, δεσμώτης ἔπλει εἰς τὴν Σικελίαν καὶ τὰς τῶν ἑταίρων ἐνέφραττεν ἀκοάς, οὐκ ἐκείνοις ἕνεκα τῆς ἀκροάσεως φθονῶν, οὐδὲ ἑαυτὸν δεσμῷ περιβάλλειν ἐπιθυμῶν, ἀλλʼ ὅτι τέλος τῆς ἐκείνων ᾠδῆς τοῖς ἀκούουσι θάνατος ἦν· τοιαῦται γάρ παρʼ Ἕλλησιν ᾖδον αἱ Σειρῆνες.","t":"The old man of Ithaca, according to the Greeks’ myth, wishing to hear the Sirens’ song for the licentious pleasure of their voice, sailed to Sicily bound as a prisoner and stopped up his companions’ ears, not because he begrudged them the hearing, nor because he desired to put himself in bonds, but because the end of their song for those who heard it was death; for such were the songs the Sirens sang, according to the Greeks.","f":"Methodius, <i>Autex.</i> 1.1 (Bonwetsch; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-1)."},"methodius-autexusio/1.2":{"o":"ἐγὼ δὲ τοιαύτης μὲν ᾠδῆς ἀκροατὴς οὐ γίνομαι, οὐδὲ ἀκούειν ἐπιθυμῶ Σειρήνων ἐπιτάφιον ἀνθρώπων ᾀδουσῶν, ὧν ἡ σιγὴ τῆς φωνῆς τοῖς ἀνθρώποις χρησιμωτέρα γίνεται· θείας δέ τινος ἀπολαύειν φωνῆς εὔχομαι, ἡς κἄν πολλάκις ἀκούσω, πάλιν ἀκούειν ἐπιθυμῶ, οὐκ ἀκολαστῳ <τινὶ> φωνῆς ἡδονῇ ἀλλὰ θεῖα διδασκόμενος μυστήρια καὶ τὸ τέλος οὐ θάνατον, ἀλλʼ αἰώνιον ἀπεκδεχόμενος σωτηρίαν.","t":"But I do not become a hearer of such a song, nor do I wish to hear Sirens singing a funeral dirge for men, whose silence is more useful to men than their voice. I pray rather to enjoy a divine voice which, however often I hear it, I long to hear again, not from some licentious pleasure in the voice, but because I am being taught divine mysteries and expect as the end not death but eternal salvation.","f":"Methodius, <i>Autex.</i> 1.2 (Bonwetsch, 146; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-2)."},"methodius-autexusio/1.3":{"o":"ᾄδουσι γὰρ τὴν ᾠδὴν οὐχ αἱ θανατηφόροι Σειρῆνες Ἑλλήνων, ἀλλὰ θεῖός τις χορὸς προφητῶν, ἐφʼ ὡν οὐκ ἔστιν ἀποφράττειν τῶν ἑταίρων τὰς ἀκοάς, οὐδὲ ἑαυτόν τινα δεσμῷ περιβάλλειν, δεδοικότα τὴν ἐκ τῆς ἀκροάσεως τιμωρίαν. τῶν μὲν γὰρ μετὰ τῆς φωνῆς ὁ ἀκροατὴς τοῦ ζῆν παύεται, τῶν δὲ ἐπὶ πλεῖον ἀκούων τοῦ κρείττονος ἀπολαύσει βίου, ὑπὸ Μου πνεύματος χειραγωγούμενος.","t":"For the song is sung not by the death-bringing Sirens of the Greeks but by a divine choir of prophets, with whom there is no need to stop up one’s companions’ ears or to put oneself in bonds for fear of the penalty for hearing. For the hearer of the one ceases to live together with their voice, but one who listens more to the others will enjoy the better life, led by the hand by the divine Spirit.","f":"Methodius, <i>Autex.</i> 1.3 (Bonwetsch, 146; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-3)."},"methodius-autexusio/1.4":{"o":"ἡκέτω ἡκέτω σύμπας καὶ ἀκουέτω τῆς θείας ᾠδῆς, μηδὲν πεφοβημένος. οὐκ εἰσὶν παρʼ ἡμῖν αἱ παρὰ Σικελίαν Σειρῆνες, οὐδὲ τὰ Ὀδυσσέως δεσμά, οὐ κηρὸς τηκόμενος εἰς ἀνθρώπων ἀκοάς, ἀλλὰ δεσμῶν μὲν ἄνεσις πᾶσα, ἐλευθέρα δʼ ἀκοὴ παρʼ ἑκάστῳ τῶν προσιόντων. τοιαύτης γὰρ ᾠδῆς ἀκούειν ἄξιον, τοιούτους τοὺς ᾄδοντας ἔχειν εὐκτέον εἶναί μοι δοκεῖ.","t":"Let everyone come, come, and hear the divine song without any fear. We have no Sirens of Sicily among us, nor Odysseus’ bonds, nor wax melted into men’s ears, but complete release from bonds, and free hearing for each of those who come. For such a song is worth hearing, and such singers, it seems to me, are to be prayed for.","f":"Methodius, <i>Autex.</i> 1.4 (Bonwetsch, 146; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-4)."},"methodius-autexusio/1.5":{"o":"εἰ δἐ τις καὶ τοῦ τῶν ἀποστόλων χοροῦ ἀκούειν ἐθέλοι, εὑρήσει τὴν αὐτὴν τῆς ᾠδῆς συμφωνίαν. οἱ μὲν γὰρ προῇδον μυστικῶς τὴν θείαν οἰκονομίαν, οἱ δʼ ᾄδουσιν ἑρμηνεύοντες τὰ ὑπʼ ἐκείνων μυστικῶς ἀπηγγελμένα. ὠ συμφώνου ἁρμονίας ὑπὸ θείου πνεύματος συγκειμένης· ὠ καλοῦ χοροῦ τῶν ᾀδόντων τὰ μυστήρια. τούτοις κἀγὼ συνᾴδειν εὔχομαι.","t":"And if anyone wishes to hear the choir of the apostles too, he will find the same harmony of song. For the prophets sang beforehand, in mysteries, the divine dispensation, and the apostles sing, interpreting what the prophets announced in mysteries. O concordant harmony, composed by the divine Spirit! O fair choir of those who sing the mysteries! With these I too pray to sing.","f":"Methodius, <i>Autex.</i> 1.5 (Bonwetsch, 146–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-5)."},"methodius-autexusio/1.6":{"o":"ᾄσωμεν τοιγαροῦν καὶ ἡμεῖς τὴν ὁμοίαν ᾠδήν, καὶ τὸν ὕμνον ἀναπέμψωμεν τῷ ἁγίῳ πατρί, πνεύματι δοξάζοντες Ἰησοῦν τὸν ἐν κόλποις αὐτοῦ‘. μὴ φύγῃς, ἄνθρωπε, ὕμνον πνευματικόν, μηδὲ ἀπεχθῶς πρὸς τὴν ἀκρόασιν διαθῇς. θάνατον οὐκ ἔχει· σωτηρίας ἐστὶν διήγημα ἡ παρʼ ἡμῖν ᾠδή.","t":"Let us too, then, sing the like song and send up the hymn to the holy Father, glorifying in the Spirit Jesus who is in his bosom. Do not flee a spiritual hymn, man, nor be hostile to hearing it. It holds no death; the song we have is a story of salvation.","f":"Methodius, <i>Autex.</i> 1.6 (Bonwetsch, 147; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-6)."},"methodius-autexusio/1.7":{"o":"ἐγὼ μὲν οὖν ἤδη καὶ τῶν χρειττόνων ἀπολαύειν δοκῶ περὶ τοιούτων διαλεγόμενος, καὶ μάλιστα ὅτε ὁ τοιοῦτός μοι πάρεστιν ἀνθέων λειμών, τουτέστιν ἡ ὑμετέρα σύνοδος τῶν ἅμα τε καὶ ἀκουόντων καὶ συνᾳδόντων τὰ θεῖα μυστήρια.","t":"I for my part already seem to be enjoying better things in discussing such matters, especially when such a meadow of flowers is before me, that is, your assembly of those who both hear and sing together the divine mysteries.","f":"Methodius, <i>Autex.</i> 1.7 (Bonwetsch, 147; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-7)."},"methodius-autexusio/1.8":{"o":"ἀφʼ ὧν καὶ τὸ λέγειν θαρρῶ, ὅτι μοι παντὸς φθόνου καθαρὰς παρέχετε τὰς ἀκοάς, οὐ τὸν ζῆλον τὸν τοῦ Κάϊν μιμούμενοι, οὐχ ὁμοίως τῷ Ἠσαῦ διώκοντες τὸν ἀδελφόν, οὐ <τοὺς> τοῦ Ἰωσὴφ ἀδελφούς, ὅτι ἐφʼ οἷς ἔλεγεν ἐμίσουν τὸν ἀδελφόν. ἀλλὰ τούτων ἁπάντων μακρὰν ἀφεστῶτες, διόπερ ἕκαστος ὑμῶν τὰ τοῦ πλησίον νομίζει λέγειν. καὶ διὰ τοῦτο ζῆλος πονηρὸς οὐκ ἔστιν ἐν ὑμῖν, τὰ λείποντα τῷ ἀδελφῷ ἀναπληροῦν δεδιδαγμένοις.","t":"From this I am bold to say that you offer me ears pure of all envy, not imitating the jealousy of Cain, not persecuting your brother like Esau, not like Joseph’s brothers, who hated their brother for what he said. You stand far from all these, so that each of you regards his neighbor’s words as his own. And so there is no evil jealousy among you, since you have been taught to make up what is lacking to your brother.","f":"Methodius, <i>Autex.</i> 1.8 (Bonwetsch, 147; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-8)."},"methodius-autexusio/1.9":{"o":"ὦ ἀκροατηρίου καλοῦ καὶ συμποσίου σεμνοῦ καὶ πνευματικῶν ἐδεσμάτων. τοιούτοις ἀεὶ συνεῖναι δικαίως <ἂν> εὐξαίμην.","t":"O fair audience, august banquet, and spiritual food! With such I would rightly pray always to be.","f":"Methodius, <i>Autex.</i> 1.9 (Bonwetsch, 147; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/1-9)."},"methodius-autexusio/10.1":{"o":"Οὐ δοκεῖς δέ μοι δεόντως εἰρηκέναι τὴν ὕλην ἄνωθεν ποιότητας ἔχειν. εἰ γὰρ τοῦθʼ οὕτως ἔχει, τίνος ἔσται ποιητὴς ὁ θεός; εἴτε γὰρ οὐσίας ἐροῦμεν, προεῖναι ταύτας φαμέν· εἴτʼ αὖ πάλιν ποιότητας, καὶ ταύτας ὑπάρχειν λέγομεν. οὐκοῦν οὐσίας τε οὔσης καὶ ποιοτήτων περιττὸν εἶναί μοι δοκεῖ δημιουργὸν λέγειν τὸν θεόν.","t":"But you do not seem to me to have spoken rightly in saying that matter had qualities from the beginning. For if this is so, of what will God be the maker? If we say substances, we say that these existed beforehand; if again qualities, we say that these too exist. Since, then, both substance and qualities exist, it seems to me superfluous to call God a creator.","f":"Methodius, <i>Autex.</i> 10.1 (Bonwetsch, 170–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-1)."},"methodius-autexusio/10.2":{"o":"ἵνα δὲ μὴ ἐμαυτῷ κατασκευάξειν τινὰ δόξω λόγον, ἀπόκριναί μοι νῦν ἐρωτώμενος· τίνι τρόπῳ δημιουργὸν εἶναι φῂς τὸν θεόν; πότερον ὅτι τὰς οὐσίας ἔτρεψεν εἰς τὸ μηκέτι ὑπάρχειν ἐκείνας, ὅπερ ἡσάν ποτε, ἀλλʼ ἑτέρας παρʼ αὐτὰς γενέσθαι, ἢ ὅτι τὰς μὲν οὐσίας ἐφύλαξεν ἐκείνας, αἴπερ ἦσαν πρὸ τούτου, τὰς δὲ ποιότητας ἔτρεψεν αὐτῶν;","t":"But so that I may not seem to be constructing an argument for myself, answer me now when I ask: in what way do you say God is a creator? Was it that he changed the substances, so that they no longer were what they once were but others came to be besides them, or that he kept the substances that existed before this, but changed their qualities?","f":"Methodius, <i>Autex.</i> 10.2 (Bonwetsch, 171; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-2)."},"methodius-autexusio/10.3":{"o":"ΕΤΑΙΡ. Οὔ τι μοι δοκεῖ ἀλλαγήν τινα οὐσιῶν γεγονέναι· καὶ γὰρ ἄτοπον τοῦτο λέγειν μοι φαίνεται· τροπὴν δέ τινα τῶν ποιοτήτων γεγονέναι φημί, καθʼ ἃς δημιουργὸν εἶναι λέγω τὸν θεόν. καὶ ὥσπερ εἰ τύχοι λέγειν ἐκ λίθων οἰκίαν γεγονέναι, ἐφʼ ὧν οὐκ ἔστιν εἰπεῖν ὡς οὐκέτι Μοι μένουσι τῇ οὐσίᾳ οἰκία γενόμενοι οἱ λίθοι — τῇ","t":"Companion: It does not seem to me that any change of substances took place; for that seems to me absurd to say. But I say that a change of the qualities took place, and in respect of these I say God is a creator. And just as one might say that a house came from stones, of which it cannot be said that the stones, having become a house, no longer remain stones in substance —","f":"Methodius, <i>Autex.</i> 10.3 (Bonwetsch, 171; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-3)."},"methodius-autexusio/10.4":{"o":"γὰρ ποιότητι τῆς συνθέσεως τὴν οἰκίαν γεγονέναι φημί, τραπείσης δηλονότι τῆς προτέρας τῶν λίθων ποιότητος — οὕτω μοι δοκεῖ καὶ τὸν θεόν, ὑπομενούσης τῆς οὐσίας, τροπήν τινα τῶν ποιοτήτων αὐτῆς πεποιηκέναι, καθʼ ἥν τὴν τοῦδε τοῦ κόσμου γένεσιν πρὸς τοῦ θεοῦ γεγονέναι λέγω.","t":"for I say that the house came about by the quality of the construction, the former quality of the stones having evidently been changed — so it seems to me that God too, while the substance remained, made a change of its qualities, and in respect of this I say that the coming into being of this world was from God.","f":"Methodius, <i>Autex.</i> 10.4 (Bonwetsch, 171–172; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-4)."},"methodius-autexusio/10.5":{"o":"ΟΡΘΟΔ. Ἐπεὶ τοίνυν τροπήν τινα τῶν ποιοτήτων πρὸς τοῦ θεοῦ γεγονέναι φᾐς, ἀπόκριναί μοι βραχέα πυθέσθαι προαιρουμενῳ. λέγε δή. εἰ ὁμοίως καὶ σοὶ δοκεῖ τὰ κακὰ ποιότητας εἶναι τῶν οὐσιῶν; ΕΤΑΙΡ. Δοκεῖ.","t":"Orthodox: Since, then, you say that a change of the qualities was made by God, answer me, as I choose to ask a few questions. Tell me, do evils seem to you likewise to be qualities of substances? Companion: They do.","f":"Methodius, <i>Autex.</i> 10.5 (Bonwetsch, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-5)."},"methodius-autexusio/10.6":{"o":"ΟΡΘΟΔ. Ἄνωθεν δὲ ἦσαν αἱ ποιότητες αὖται ἐν τῇ ὕλῃ, ἢ ἀρχὴν ἴσχον τοῦ εἶναι; ΕΤΔΙΡ. Συνεῖναί φημι ἀγενήτως τῇ ὕλῃ ταυτασὶ τὰς ποιότητας.","t":"Orthodox: And were these qualities in matter from the beginning, or did they have a beginning of being? Companion: I say that these qualities coexist with matter without having come into being.","f":"Methodius, <i>Autex.</i> 10.6 (Bonwetsch, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-6)."},"methodius-autexusio/10.7":{"o":"ΟΡΘΟΔ. Οὑχὶ δὲ τὸν θεὸν φῂς τροπήν τινα τῶν ποιοτήτων πεποιηκεναι; ΕΤΑΙΡ̣ Τοῦτό φημι.","t":"Orthodox: And do you not say that God made a change of the qualities? Companion: I say so.","f":"Methodius, <i>Autex.</i> 10.7 (Bonwetsch, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-7)."},"methodius-autexusio/10.8":{"o":"ΟΡΘΟΔ. Πότερον οὑν εἰς τὸ κρεῖττον ἢ εἰς τὸ χεῖρον; ΕΤΑΙΡ. Εἰς τὸ κρεῖττον λέγειν μοι δοκεῖ.","t":"Orthodox: For the better, or for the worse? Companion: It seems to me right to say for the better.","f":"Methodius, <i>Autex.</i> 10.8 (Bonwetsch, 172; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/10-8)."},"methodius-autexusio/11.1":{"o":"ΟΡΘΟΔ. Οὐκοῦν εἰ ποιότητες ὕλης τὰ κακά, τὰς δὲ ποιότητας αὐτῆς εἰς τὸ κρεῖττον ἔτρεψεν ὁ θεός, πόθεν τὰ κακὰ ζητεῖν ἀνάγκη. οὐ γὰρ ἔμειναν αἱ ποιότητες ὁποῖαί ποτʼ ἦσαν τῇ φύσει.","t":"Orthodox: Then if evils are qualities of matter, and God changed its qualities for the better, we must ask where evils come from. For the qualities did not remain such as they once were by nature.","f":"Methodius, <i>Autex.</i> 11.1 (Bonwetsch, 172–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-1)."},"methodius-autexusio/11.2":{"o":"ἤ, εἰ μὲν πρότερον οὐκ ἠσαν αἱ ποιότητες κακαί, ἐκ δὲ τοῦ τραπῆναι πρὸς τοῦ θεοῦ τὰς πρώτας τοιαύτας περὶ τὴν ὅλην γεγονέναι ποιότητας φῄς, αἴτιος ἔσται τῶν κακῶν ὸ θεός, τρέψας τὰς οὐκ οὔσας ποιότητας κακὰς εἰς τὸ εἶναι κακάς· ἢ τὰς μὲν κακὰς ποιότητας εἰς τὸ κρεῖττον οὐ δοκεῖ σοι τρέψαι τὸν θεόν, τὰς δὲ λοιπὰς καὶ μόνας, ὅσαι ἀδιάφοροι ἐτύγχανον, τῆς διακοσμήσεως ἕνεκα πρὸς τοῦ θεοῦ τετράφθαι λέγεις; ΕΤΑΙΡ̣ Οὕτως ἄνωθεν εἶχον ἐγώ.","t":"Either, if the qualities were not evil before, but you say that from being changed by God the first such qualities came to be in matter, God will be the cause of evils, having changed qualities that were not evil into being evil; or does it seem to you that God did not change the evil qualities for the better, and you say that only the rest, as many as were indifferent, were changed by God for the sake of ordering? Companion: That is what I held from the beginning.","f":"Methodius, <i>Autex.</i> 11.2 (Bonwetsch, 173; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-2)."},"methodius-autexusio/11.3":{"o":"ΟΡΘΟΔ. Πῶς τοίνυν αὐτὸν τὰς τῶν φαύλων ποιότητας ὡς εἶχον καταλελοιπέναι λέγεις; πότερον δυνάμενον μὲν κἀκείνας ἀνελεῖν, οὐ βουληθέντα δέ, ἢ τὸ δύνασθαι μὴ ἔχοντα; εἰ μὲν γὰρ δυνάμενον λέξεις, οὐ βουληθέντα δέ, αὐτὸν αἴτιον τούτων εἰπεῖν ἀνάγκη, ὅτι δυνάμενος ποιῆσαι μὴ εἶναι κακὰ συνεχώρησεν αὐτὰ μένειν ὡς ἦν, καὶ μάλιστα ὅτε δημιουργεῖν τὴν ὅλην ἤρξατο.","t":"Orthodox: How, then, do you say that he left the qualities of base things as they were? Was he able to remove those too but unwilling, or did he lack the power? If you say he was able but unwilling, we must say that he is their cause, since, being able to make evils not exist, he allowed them to remain as they were, especially when he had begun to craft matter.","f":"Methodius, <i>Autex.</i> 11.3 (Bonwetsch, 173; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-3)."},"methodius-autexusio/11.4":{"o":"εἰ γὰρ μηδʼ ὅλως ἔμελεν αὐτῷ τῆς ὕλης, οὐκ ἂν αἴτιος ἦν ὦν συνεχώρει μένειν· ἐπεὶ δὲ μέρος μέν τι αὐτῆς δημιουργεῖ, μέρος δέ τι αὐτῆς οὔτως ἐᾷ, δυνάμενος κἀκεῖνο τρέπειν εἰς τὸ κρεῖττον, αἰτίαν ὁφλισκάνειν ἄξιος εἶναί μοι δοκεῖ, καταλιπὼν μέρος ὕλης εἶναι πονηρὸν ἐπʼ ὁλέθρῳ οὑ ἐδημιούργησε μέρους.","t":"For if he had not cared about matter at all, he would not have been the cause of what he allowed to remain. But since he crafts one part of it and leaves another part of it as it is, though able to turn that too to the better, he seems to me to deserve blame, having left a part of matter evil to the ruin of the part he crafted.","f":"Methodius, <i>Autex.</i> 11.4 (Bonwetsch, 173–174; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-4)."},"methodius-autexusio/11.5":{"o":"ἀλλὰ μὴν καὶ τὰ μέγιστα κατὰ τοῦτο τὸ μέρος ἠδικῆσθαί μοι δοκεῖ, τοῦθʼ ὅπερ κατεσκεύασε τῆς ὕλης μέρος ἀντιλαμβανόμενον τανῦν τῶν κακῶν. εἰ γὰρ τις ἐξετάζοι ἐπʼ ἀκριβὲς τὰ πράγματα, χαλεπώτερον νῦν εὑρήσει τὴν ὕλην πεπονθυῖαν τῆς προτέρας ἀκοσμίας. πρὶν γὰρ αὐτὴν διακριθῆναι τὸ μὴ αἰσθέσθαι τῶν κακῶν παρῆν αὐτῇ· νυνὶ δὲ ἕκαστον τῶν μερῶν αὐτῆς αἴσθησιν λαμβάνει τῶν κακῶν.","t":"Indeed, it seems to me that this part has been wronged in the greatest degree, in that the part of matter which he fashioned now perceives evils. For if one examines things carefully, he will find that matter now suffers worse than in its former disorder. For before it was separated out, it did not perceive evils; but now each of its parts receives perception of evils.","f":"Methodius, <i>Autex.</i> 11.5 (Bonwetsch, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-5)."},"methodius-autexusio/11.6":{"o":"καί μοι ἐπʼ ἀνθρώπου τὸ παράδειγμα λάβε. πρὶν γὰρ εἰκονισθῇ καὶ ζῷον γἐνηται τῇ τοῦ δημιούργου τέχνῃ, τὸ μηδενὸς ἀντιλαμβάνεσθαι τῶν κακῶν παρὰ τῆς φύσεως εἶχεν. ἀφʼ οὑ δὲ πρὸς τοῦ θεοῦ ἄνθρωπος γίνεται, καὶ τὴν αἴσθησιν τοῦ προσπελάζοντος κακοῦ προσλαμβάνει. καὶ τοῦθʼ, ὅπερ ἐπὶ εὐεργεσίᾳ τῆς ὕλης πρὸς τοῦ θεοῦ γεγονέναι λέγεις, εὐρίσκεται μᾶλλον ἐπὶ τῷ χείρονι προσγενόμενον αὐτῇ.","t":"Take the example of a man. Before he was formed into an image and became a living creature by the Creator’s art, he had from nature the condition of perceiving no evils. But from the time he is made a man by God, he also takes on the perception of the evil that approaches him. And this very thing, which you say was done by God for the benefit of matter, turns out rather to have befallen it for the worse.","f":"Methodius, <i>Autex.</i> 11.6 (Bonwetsch, 174; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-6)."},"methodius-autexusio/11.7":{"o":"εἰ δʼ ἐκ τοῦ μὴ δύνασθαι τὸν θεὸν ἀνελεῖν τὰ κακὰ τὸ μὴ πεπαῦσθαι λέγεις, ἀδύνατον τὸν θεὸν φήσεις ὑπάρχειν. τὸ δὲ ἀδύνατον ἤτοι τῷ φύσει ἀσθενῆ ὑπάρχειν αὐτὸν ἔσται, ἢ τῷ νικᾶσθαι τῷ φόβῳ δεδουλωμένον πρὸς τινος κρείττονος.","t":"But if you say that evils have not ceased because God cannot remove them, you will be saying that God is powerless. And powerlessness will be either because he is weak by nature, or because he is overcome by fear, enslaved by someone stronger.","f":"Methodius, <i>Autex.</i> 11.7 (Bonwetsch, 174–175; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-7)."},"methodius-autexusio/11.8":{"o":"εἱ μὲν οὐν τὸν θεὸν φύσει άσθενῆ ὄντα τολμήσεις εἰπεῖν, περὶ τῆς αὐτῆς αὐτῆς κινδυνεύειν μοι δοκεῖς. εἱ δὲ τῷ νικᾶσθαι φόβῳ πρός του μείζονος, μείζονα λέξεις τοῦ Μοῦ τὰ κακά, νικῶντα τῆς προαιρέσεως αὐτοῦ τὴν ὁρμήν· ὅπερ ἄτοπον εἶναί μοι λέγειν περὶ θεοῦ δοκεῖ. διὰ τί γὰρ οὐχὶ μᾶλλον ταῦτʼ ἔσονται Μοί, νικᾶν κατὰ τὸν λόγον τὸν σὸν δυνάμενα τὸν θεόν, εἴπερ θεὸν ἐκεῖνό φαμεν, ὃ τὴν ἁπάντων ἐξουσίαν ἔχει;","t":"If, then, you dare to say that God is weak by nature, you seem to me to be putting your very salvation in danger. And if it is because he is overcome by fear of someone greater, you will be saying that evils are greater than God, overcoming the impulse of his will; which seems to me absurd to say about God. For why will these things not rather be gods, since on your account they can overcome God, if indeed we call God that which has authority over all things?","f":"Methodius, <i>Autex.</i> 11.8 (Bonwetsch, 175; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/11-8)."},"methodius-autexusio/12.1":{"o":"Βραχέα δέ σου καὶ περὶ τῆς ὕλης αὐτῆς πυθέσθαι βούλομαι, καί μοι φέρων λέγε· πότερον ἁπλῆ τις ἦν ἡ ὕλη ἢ σύνθετος; ἡ γὰρ διαφορὰ τῶν γεγονότων εἰς τοιαύτην με περιίστησιν ἐξέτασιν τοῦδε τοῦ λόγου. εἰ γὰρ ἁπλῆ τις ἐτύγχανεν ἡ ὕλη καὶ μονοειδής σύνθετος δὲ ὁ κόσμος καὶ ἐκ διαφόρων οὐσιῶν τε καὶ κράσεων τὴν σύστασιν ἔχει, ἀδύνατον τοῦτον ἐξ ὕλης γεγονέναι λέγειν, τῷ τὰ σύνθετα μὴ οἷόν τε ἐξ ἑνὸς ἁπλοῦ τὴν σύστασιν ἔχειν· τὸ γὰρ σύνθετον ἁπλῶν τινων μῖξιν μηνύει.","t":"I want to ask you a few questions about matter itself too; come, tell me: was matter simple or composite? For the variety of the things that have come into being leads me to such an examination of this argument. For if matter was simple and uniform, while the world is composite and has its constitution from various substances and mixtures, it is impossible to say that it came from matter, since composite things cannot have their constitution from one simple thing; for what is composite indicates a mixture of certain simple things.","f":"Methodius, <i>Autex.</i> 12.1 (Bonwetsch, 175–176; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-1)."},"methodius-autexusio/12.2":{"o":"εἰ δʼ αὖ πάλιν τὴν ὕλην σύνθετον λέγειν ἐθέλοις, πάντως ἐξ ἁπλῶν τινων συντεθεῖσθαι φήσεις. εἰ δὲ ἐξ ἁπλῶν συνετέθη, ἦν ποτε καθʼ ἑαυτὰ τὰ ἁπλᾶ, ὧν συντεθέντων γέγονεν ἡ ὕλη, ἐξ οὗπερ καὶ γενητὴ οὖσα δείκνυται.","t":"If again you wish to call matter composite, you will certainly say that it was composed of certain simple things. And if it was composed of simple things, the simple things once existed by themselves, and matter came into being when they were composed; from which it is shown to be begotten.","f":"Methodius, <i>Autex.</i> 12.2 (Bonwetsch, 176; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-2)."},"methodius-autexusio/12.3":{"o":"εἰ γὰρ σύνθετος ἡ ὕλη, τὰ δὲ σύνθετα ἐξ ἁπλῶν τὴν σύστασιν ἔχει, ἦν ποτε καιρὸς ὅτε ἡ ὕλη οὐκ ἦν, τουτέστι πρὶν τὰ ἁπλᾶ συνελθεῖν. εἰ δὲ ἦν ποτε καιρὸς ὅτε ἡ ὕλη οὐκ ἦν δέ ποτε καιρὸς ὅτε τὸ ἀγένητον οὐκ ἦν, οὐκ ἔσται ἀγένητος ἡ ὕλη.","t":"For if matter is composite, and composite things have their constitution from simple ones, there was once a time when matter did not exist, that is, before the simple things came together. And if there was once a time when matter did not exist, [and there was never] a time when the unbegotten did not exist, matter will not be unbegotten.","f":"Methodius, <i>Autex.</i> 12.3 (Bonwetsch, 176; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-3)."},"methodius-autexusio/12.4":{"o":"τὸ δʼ ἐντεῦθεν ἔσται πολλὰ τὰ ἀγένητα. εἰ γὰρ ἦν ἀγένητος ὁ θεός, ἦν δὲ ἀγένητα καὶ τὰ ἁπλᾶ","t":"From this it will follow that the unbegottens are many. For if God was unbegotten, and the simple things too were unbegotten","f":"Methodius, <i>Autex.</i> 12.4 (Bonwetsch, 176; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-4)."},"methodius-autexusio/12.5":{"o":"ἐξ ὧν ἡ ὕλη συνετέθη, οὐκ ἔσται δύο καὶ μόνα τὰ ἀγένητα. — δοκεῖ δέ σοι μηδὲν τῶν ὄντων αὐτὸ ἑαυτῷ ἀντικεῖσθαι; ΕΤΑΙΡ. Δοκεῖ. ΟΡΘΟΔ. Ἀντίκειται δὲ τῷ πυρὶ τὸ ὕδωρ; ΕΤΑΙΡ. Ἀντικεῖσθαί μοι φαίνεται. ΟΡΘΟΔ. Ὁμοίως δὲ καὶ τῷ φωτὶ τὸ σκότος καὶ τῷ ψυχρῷ τὸ θερμόν, πρὸς δὲ τούτοις καὶ τῷ ξηρῷ τὸ ὑγρόν; ΕΤΑΙΡ. Οὕτως ἔχειν μοι δοκεῖ. ΟΡΘΟΔ. Οὐκοῦν εἰ μηδὲν τῶν ὄντων αὐτὸ ἑαυτῷ ἀντίκειται, ἀλλήλοις δὲ ταῦτα ἀντίκειται, οὐκ ἔσονται ὕλη μία, οὐδὲ μὴ ἐξ ὕλης μιᾶς. — ὅμοιον δέ τινα τούτῳ λόγον πάλιν πυθέσθαι βούλομαι.","t":"from which matter was composed, the unbegottens will not be two only. — Does it seem to you that nothing that exists is opposed to itself? Companion: It does. Orthodox: And is water opposed to fire? Companion: It seems to me to be opposed. Orthodox: And likewise darkness to light, and hot to cold, and moreover moist to dry? Companion: So it seems to me. Orthodox: Then if nothing that exists is opposed to itself, but these are opposed to one another, they will not be one matter, nor indeed from one matter. — I want to ask again an argument similar to this.","f":"Methodius, <i>Autex.</i> 12.5 (Bonwetsch, 176–177; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-5)."},"methodius-autexusio/12.6":{"o":"δοκεῖ σοι τὰ μέρη μὴ ἀναιρετικὰ τυγχάνειν ἀλλήλων; ΕΤΑΙΡ. Δοκεῖ. ΟΡΘΟΔ. Εἶναι δὲ τῆς ὕλης μέρη τό τε πῦρ καὶ τὸ ὕδωρ, ὡσαύτως δὲ καὶ τὰ λοιπά; ΕΤΑΙΡ. Οὕτως ἔχω. ΟΡΘΟΔ. Τί δέ; οὐ δοκεῖ σοι ἀναιρετικὸν μὲν εἶναι τοῦ πυρὸς τὸ ὕδωρ, τοῦ δὲ σκότους τὸ φῶς, καὶ τὰ ἄλλα ὅσα τούτοις παραπλήσια; ΕΤΑΙΡ. Δοκεῖ.","t":"Does it seem to you that parts are not destructive of one another? Companion: It does. Orthodox: And that fire and water are parts of matter, and likewise the rest? Companion: So I hold. Orthodox: What then? Does it not seem to you that water is destructive of fire, and light of darkness, and so with all the others like these? Companion: It does.","f":"Methodius, <i>Autex.</i> 12.6 (Bonwetsch, 177; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-6)."},"methodius-autexusio/12.7":{"o":"ΟΡΘΟΔ. Οὐκοῦν εἰ τὰ μέρη οὐκ ἔστιν ἀλλήλων ἀναιρετικά, ταῦτα δὲ ἀλλήλων ἀναιρετικὰ τυγχάνει, οὐκ ἔσται ἀλλήλων μέρη· εἰ δὲ οὐκ ἔστιν ἀλλήλων μέρη, οὐκ ἔσονται ὕλης μιᾶς. ἀλλὰ μὴν οὐδʼ αὐτὰ ἔσονται ὕλη, τῷ μηδέν τι τῶν ὄντων αὐτὸ ἑαυτοῦ ἀναιρετικὸν ὑπάρχειν κατὰ τὸν τοῦ ἀντικειμένου λόγον.","t":"Orthodox: Then if parts are not destructive of one another, but these are destructive of one another, they will not be parts of one another; and if they are not parts of one another, they will not belong to one matter. Indeed, they will not themselves be matter either, since nothing that exists is destructive of itself, according to the definition of what is opposed.","f":"Methodius, <i>Autex.</i> 12.7 (Bonwetsch, 177–178; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-7)."},"methodius-autexusio/12.8":{"o":"οὐδὲ γάρ ἐστί τι αὑτῷ ἀντικείμενον· τὰ γὰρ ἀντικείμενα ἑτέροις ἀντικεῖσθαι πέφυκεν. οἷον τὸ λευκὸν αὐτὸ ἑαυτῷ οὐκ ἀντίκειται, πρὸς δὲ τὸ μέλαν ἀντικείμενον λέγεται· καὶ τὸ φῶς ὁμοίως αὐτὸ ἑαυτῷ μὴ ἀντικεῖσθαι δείκνυται, πρὸς δὲ τὸ σκότος οὕτως ἔχον φαίνεται, καὶ ἄλλα γοῦν ὁμοίως πλεῖστα ὅσα. εἰ τοίνυν καὶ ὕλη μία τις ἦν, οὐκ ἂν αὐτὴ ἑαυτῇ ἀντέκειτο. οὕτως δὲ τῶν ἀντικειμένων ἐχόντων τὸ μὴ εἶναι τὴν ὕλην δείκνυται.","t":"For nothing is opposed to itself; opposites are by nature opposed to other things. For example, white is not opposed to itself, but is said to be opposed to black; and light likewise is shown not to be opposed to itself, but appears to be so toward darkness; and so with ever so many other things. If, then, matter were some one thing, it would not be opposed to itself. Since opposites are such, it is shown that matter does not exist.","f":"Methodius, <i>Autex.</i> 12.8 (Bonwetsch, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-8)."},"methodius-autexusio/12.9":{"o":"ἐπεὶ καὶ σὲ οἶμαι περὶ τοῦ κακοῦ τὴν ζήτησιν ἑτοίμως ἔχειν ποιεῖσθαι, τὸν μὲν περὶ τῆς ὕλης παραλιπεῖν μοι λόγον δοκεῖ. πρὸς γὰρ τὴν ἀπόδειξιν τοῦ μὴ τὴν ὕλην ὑπάρχειν αὐτάρκως εἰρῆσθαί μοι φαίνεται.","t":"Since I think that you too are ready to make the inquiry about evil, I think I should leave aside the argument about matter. For it seems to me that enough has been said to prove that matter does not exist.","f":"Methodius, <i>Autex.</i> 12.9 (Bonwetsch, 178; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/12-9)."},"methodius-autexusio/13.1":{"o":"Ἐπὶ δὲ τὴν τῶν κακῶν ἐξέτασιν ἔρχεσθαι δεῖ καὶ ἀναγκαίως ἀναζητεῖν τὰ παρὰ ἀνθρώποις. τὰ παρʼ ἀνθρώποις κακὰ πότερον εἴδη τυγχάνει κακοῦ ἢ μέρη; εἰ γὰρ εἴδη ταῦτα ἐκείνου φάναι θέλοις, οὐκ ἔστιν ἕτερον παρὰ ταῦτα καθʼ ἑαυτὸ τὸ κακὸν τῷ τὰ γένη ἐν τοῖς εἴδεσιν ἐξετάζεσθαι· οἷον τὸ ζῷον γένος ἐστὶν κατʼ εἶδος κατηγορούμενον, τουτέστιν κατά γε ἀνθρώπου καὶ τῶν ὁμοίων, ὅσα τε ἔμψυχα ὄντα τὴν προαιρετικὴν κίνησιν ἔχει· ἄλλʼ οὐχ οἷόν τε δείκνυται τοῦτο. οὐ γὰρ γένος εἶναί φαμεν ἕτερόν τι καθʼ ἑαυτὸ ὑπάρχον παρὰ τὰ εἴδη· οὕτω δὴ καὶ περὶ τοῦ κακοῦ λέγειν ἀνάγκη. τὸ γὰρ γένος εἴπαμεν τὴν σύστασιν ἐν τοῖς εἴδεσιν ἔχειν, μὴ εἶναι δέ τι ἕτερον καθʼ ἑαυτό. εἰ δὲ οὕτως ἔχει, γενητὸν ἔσται τὸ κακόν· τὰ γὰρ εἴδη γενητὰ ὄντα δείκνυται, οἷον φόνος καὶ μοιχεία καὶ τὰ τούτοις παραπλήσια. εἰ δʼ αὖ πάλιν μέρη τινὸς κακοῦ ταῦτα εἶναι ἐθέλοις, ἔστιν δὲ ταῦτα γενητά, ἀνάγκη κἀκεῖνο γενητὸν ὑπάρχειν. ὧν γὰρ τὰ μέρη γενητά, ταῦτα ὁμοίως ἐξ ἀνάγκης εἶναι γενητά· τὸ γὰρ ὅλον ἐκ μερῶν συνέστηκεν. καὶ τὸ μὲν ὅλον οὐκ ἔσται μὴ τῶν μερῶν ὄντων, ἔσται δὲ τὰ μέρη, κἂν μὴ τὸ ὅλον παρῇ. οὐδενὸς δὲ τῶν ὄντων μέρος μέν ἐστιν γενητόν, μέρος δὲ <πάλιν> ἀγένητον, εἰ δὲ καὶ τοῦτο συγχωρήσαιμι τῷ λόγῳ, ἦν ποτε τὸ κακόν, ὅτε ὁλόκληρον οὐκ ἦν, τουτέστιν πρὶν δημιουργῆσαι τὴν ὕλην τὸν θεόν. τότε δὲ ὁλόκληρον γίνεται, ὅτε πρὸς τοῦ θεοῦ γέγονεν ἄνθρωπος· τῶν γὰρ μερῶν τοῦ κακοῦ ἄνθρωπος ὑπάρχει ποιητής. καὶ τοῦ ἐντεῦθεν τοῦ ὁλόκληρον εἶναι τὸ κακὸν αἴτιος ἔσται δημιουργήσας ὁ θεός, ὅπερ οὐκ εὖ ἔχειν μοι τοῦτο περὶ θεοῦ <λέγειν> δοκεῖ, εἰ οὐδʼ ὁπότερον τούτων εἰπεῖν ἐθέλοις, πρᾶξιν δέ τινος κακοῦ εἶναι λέγοις, γενητὸν αὐτὸ ὑπάρχειν μηνύεις· ἡ γὰρ τοῦ τινὸς πρᾶξις ἀρχὴν τοῦ εἶναι λαμβάνει. πρὸς δὴ τούτοις οὐδὲν ἕτερον παρὰ ταῦτα τὸ κακὸν εἰπεῖν ἔχεις. ποίαν γὰρ πρᾶξιν κακὴν ἑτέραν παρὰ τὰς ἐν ἀνθρώποις δεικνύειν ἔχεις; ὅτι γὰρ ὁ ἐνεργῶν οὐ κατὰ τὸν τῆς οὐσίας λόγον ὑπάρχει κακία, κατὰ δὲ τὸν τῆς προαιρέσεως τρόπον, τοιαῦτα πράττειν ἐπαναιρούμενος, ἐξ ὧν τοῦ κακῶς λέγεσθαι τὴν προσηγορίαν λαμβάνει, προλαβὼν ἔδειξα τῷ λόγῳ.","t":"We must come to the examination of evils and must necessarily inquire into those among men. Are the evils among men species of evil, or parts? If you wish to say that they are species of it, evil does not exist by itself as something other than these, since genera are found in their species. For example, “living creature” is a genus predicated of a species, that is, of man and of things like him, whatever are animate and have voluntary motion; but [a genus existing by itself] is shown to be impossible. For we do not say that a genus is something else existing by itself apart from the species. So one must say about evil too; for we said that the genus has its constitution in the species and is not something else by itself. And if this is so, evil will be begotten; for the species are shown to be begotten, such as murder and adultery and the like. If again you wish these to be parts of some evil, and these are begotten, that too must be begotten. For things whose parts are begotten must necessarily likewise be begotten; for the whole is composed of parts. And the whole will not exist unless the parts exist, but the parts will exist even if the whole is not present. Of nothing that exists is one part begotten and another unbegotten; and even if I were to grant this to the argument, there was once a time when evil was not complete, that is, before God crafted matter; and it becomes complete when man has been made by God, for man is the maker of the parts of evil. And from this God, by creating, will be the cause of evil’s being complete; which does not seem to me right to say about God. If you wish to say neither of these, but say that evil is the action of someone, you show that it is begotten; for the action of someone receives a beginning of being. Besides this, you cannot name evil as anything other than these. For what evil action can you show other than those among men? For I showed earlier in the argument that the one who acts is not evil in respect of his substance, but in respect of the manner of his choice, choosing to do such things as give him the title of being called evil.","f":"Methodius, <i>Autex.</i> 13.1 (Bonwetsch, 178–180; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/13-1)."},"methodius-autexusio/14":{"o":"","t":"For our discussion, then, my friend, enough seems to me to have been said. Nor, I think, has it escaped you that every man is inclined to think little of his neighbor. For an examination of matter carried through to the end gives clear proof. So, if you please, allow me too a word of questioning, since I wish to ask a few things. For in this way, it seems to me, the truth will be clearly found, without your argument being destroyed by my questioning. When the conversation has been conducted evenly by each of us, the truth will show itself as it is; for truth often hides when it is not searched out by a discussion conducted as truth requires. So I wish to receive the same in return from you. For when the greater has thus shown itself, it will be clear to each with certainty what is fitting to choose. Nor do I myself wish, my friend, that my own argument go unexamined, not even in what I said above, even if it is contrary to what is sought. I say this, and with all willingness I wish it to be questioned. And I beg you with all my strength to keep to the questioning, for I think I shall gain great profit from it. For if the matter has been clearly examined, it will be given me to hold to the truth not by opinion but by exact (complete) inquiry. So come, begin the argument.\n— Do you say that God is good?\n— I say that he is good.\n— And is the good to do nothing at all of what we call evil?\n— (I say so.)\n— How do you ask about this evil? About murder and sexual immorality and other such things? Or about what is brought by the judgment of God upon those who have dared to do these things, which, while they are justly punished, seems evil to those who receive judgment for having dared to do evil? If you have spoken of what was mentioned first, I do not say that God is its creator, for it seems to me unreasonable to bring it near to God, since those who have chosen to do such things are manifest. But if you speak of what happens from God on account of evil deeds, I do not call it evil, but just. For the evildoer must in justice, having done evil, receive a just judgment. And no one calls what is just evil except the one who rightly receives it. For of the murderers of today too, when they receive judgment from the elders, I say that they receive it rightly. I say they receive good, but in return for evil. For it is the way of every man who does evil to hold what is just to be unjust. But we do not say that this is evil; for I myself say that this is truly just. As to what you spoke of first, these questions, I have shown above, my friend, when treating of matter, that God is not their creator.\n— What then does this evil seem to you to be? On the evil you asked about I have given judgment, distinguishing by definition. But you do not yet say what it is: whether like a substance, or like an accident of substances. If you say that it is like a substance, you err in the concept; but if like an accident, I say that it is so. But since you wish to define my question, say how you call this an accident, and of what, and from where, setting it out clearly for me.\n— That none of the evils is evil in the sense of a substance I said above in the discussion, and you, I think, remember what I spoke of, when I tied evil to each one's free choice. But since you wish me to speak to you about evil from the beginning, as well as I understand it, I will tell you clearly, as far as I can, what has been examined, keeping to the argument.","f":"Methodius, <i>Autex.</i> 14 (Bonwetsch GCS 27:180; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/p/methodius-autexusio/14).","by":"Claude, from N. Bonwetsch (1917)"},"methodius-autexusio/15.1":{"o":"Ἐγὼ πρῶτον [μὲν] τῇ φύσει οὐδὲν φαῦλον λέγω, τῷ δὲ τῆς χρήσεως τρόπῳ κακὸν εἶναι λέγεσθαι... τὸ γὰρ τῆς μοιχείας ὄνομα κοινωνίας ἐστὶν ἀνδρὸς καὶ γυναικὸς σημαντικόν· ἀλλʼ ἐὰν κοινωνῇ τις τῇ γυναικὶ παιδοποιίας ἕνεκα καὶ τῆς τοῦ γένους διαδοχῆς, ἀγαθή τις ἡ κοινωνία γίνεται. εἰ δέ τις καταλιπὼν τὴν νομίμην κοινωνίαν ἐνυβρίζοι γάμοις ἀλλοτρίοις, [λίαν] ἔργον πράττει κακόν·","t":"I say first that nothing is base by nature, but that a thing is called evil by the manner of its use. … For the name of adultery signifies an intercourse of man and woman; but if someone has intercourse with his wife for the sake of begetting children and the continuation of the race, the intercourse is good. But if someone abandons lawful intercourse and outrages another’s marriage, he does an evil deed.","f":"Methodius, <i>Autex.</i> 15.1 (Bonwetsch, 183; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/15-1)."},"methodius-autexusio/15.2":{"o":"καὶ ἡ μὲν κοινωνία ἡ αὐτή, ὁ δὲ τῆς χρήσεως τρόπος οὐχ ὅμοιος... καὶ ἐπὶ τῆς πορνείας δὲ ὁ αὐτὸς λόγος... ἡ κοινωνία τοίνυν χωρὶς τοῦ τρόπου τῆς χρήσεως ἐξεταζομένη κακὸν οὐκ ἔστι· τότε δὲ γίνεται ὁπότε ὁ τρόπος ἔσται σαφής.","t":"The intercourse is the same, but the manner of its use is not alike. … And the same argument holds for sexual immorality. … Intercourse, then, examined apart from the manner of its use, is not evil; it becomes so when the manner is made plain.","f":"Methodius, <i>Autex.</i> 15.2 (Bonwetsch, 183–184; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/15-2)."},"methodius-autexusio/15.3":{"o":"ἀλλὰ καὶ τὸν φόνον ὁμοίως ἔχειν φημί. ἐὰν γάρ τις τὸν ἐπὶ μοιχείᾳ ληφθέντα ἀποκτεῖναι θέληῃ, δίκας ὧν ἐτόλμησεν ἀπαιτῶν, κακὸν οὐκ ἐργάζεται. ἐὰν δέ τις τὸν μηδέν τι τῶν ἀπηγορευμένων πεποιηκότα ἀναιρήσῆ οὐδενὸς ἄλλης προφάσεως [λόγου] χάριν, ἀλλὰ τῆς τῶν οἰκείων ἀφαιρέσεως ἕνεκα, τουτέστιν ἢ χρημάτων ἢ κτημάτων, φαῦλον ἐργάζεται. καὶ τὸ μὲν ἔργον τὸ αὐτὸ ἐπʼ ἀμφοτέρων γίνεται, ὁ δὲ τρόπος τοῦ ἔργου τὴν διαφορὰν ἐμποιεῖ.","t":"And I say that murder is likewise. For if someone wishes to kill a man caught in adultery, demanding punishment for what he dared, he does no evil. But if someone kills one who has done nothing forbidden, for no other pretext but to take away what is his, that is, either money or property, he does a base thing. The deed is the same in both cases, but the manner of the deed makes the difference.","f":"Methodius, <i>Autex.</i> 15.3 (Bonwetsch, 184; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/15-3)."},"methodius-autexusio/15.4":{"o":"πρὸς δὴ τούτοις καὶ τὸ χρήματα λαμβάνειν τινὸς τῶ τρόπῳ τῆς λήψεως γίνεται κακόν. ἐὰν μὲν γάρ τις δῴη κοινωνῶν ἐξ ὧν ἔχει, ὁ λαμβάνων οὐδὲν φαῦλον ποιεῖ· εἰ δʼ αὖ πάλιν ἄκοντος ἀφέλοιτο ἢ λεληθότως, ἔργον τι πονηρὸν πράττει. καὶ τὸ μὲν ἀλλότρια λαμβάνειν ἐπʼ ἀμφοτέρων ἐστίν, ὁ δὲ τῆς λήψεως τρόπος κακὸν λέγεσθαι τοῦτο <ἢ ἀγαθὸν> ποιεῖ.","t":"Moreover, taking someone’s money also becomes evil by the manner of taking. For if someone gives, sharing from what he has, the one who takes does nothing base; but if again one takes it against the owner’s will or secretly, he does a wicked deed. Taking what belongs to another occurs in both cases, but the manner of taking makes it called evil or good.","f":"Methodius, <i>Autex.</i> 15.4 (Bonwetsch, 184; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/15-4)."},"methodius-autexusio/15.5":{"o":"ὁμοίως δὲ καὶ τὸ θεοσεβεῖν τρόπῳ <ἀγαθὸν ἢ> κακὸν γίνεται. εἰ μὲν γάρ τις <τὸν> ἀληθῆ σέβει θεόν, ἔργον ποιεῖ ἀγαθόν· εἰ δὲ τοῦτον καταλιπὼν τὸν οὐκ ὄντα σεβει, καὶ τὴν τοῦ κρείττονος τιμὴν ξύλοις ἢ λίθοις προσάπτειν ἐθέλει, κακὸν πράττει. καὶ τὸ μὲν τῆς θεοσεβείας ὄνομα τὸ αὐτό, ὁ δὲ τῆς χρήσεως τρόπος ἐναλλάσσει τὸ γινόμενον.","t":"Likewise reverence toward God becomes good or evil by its manner. For if someone worships the true God, he does a good deed; but if he abandons him and worships what does not exist, and wishes to attach the honor of the better one to wood or stones, he does evil. The name of reverence is the same, but the manner of its use alters what is done.","f":"Methodius, <i>Autex.</i> 15.5 (Bonwetsch, 184–185; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/15-5)."},"methodius-autexusio/16.1":{"o":"ΕΤΑΙΡ. Ἐπεὶ τοίνυν περὶ τῶν κακῶν ἐποιήσω τὸν λόγον, δεικνύναι βουλόμενος ὡς ἔστιν τὰ κακά, καὶ ὅτι τούτων οἱ ἄνθρωποι τυγχάνουσι ποιηταί, βραχύ τι πάλιν πυθέσθαι βούλομαι· πότερον οἱ ἂνθρωποι τὴν ἀφορμὴν ἀφʼ ἑαυτῶν λαμβάνοντες ἔχουσι, τουτέστιν αὐτοὶ τῆς τοιαύτης χρήσεως εὑρεταὶ γενόμενοι, ἢ τοιοῦτοι ὑπὸ θεοῦ γεγόνασιν, ἢ αὖ πάλιν ἕτερός τις ὑπάρχει ὁ εἰς τὰ τοιαῦτα τοὺς ἀνθρώπους παρορμῶν;","t":"Companion: Since, then, you have made your argument about evils, wishing to show how evils exist and that men are their makers, I want to ask a brief question again: do men have the occasion from themselves, that is, becoming themselves the inventors of such use, or were they made such by God, or again is there someone else who urges men on to such things?","f":"Methodius, <i>Autex.</i> 16.1 (Bonwetsch, 186; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-1)."},"methodius-autexusio/16.2":{"o":"ΟΡΘΟΔ. Πρὸς μὲν τοῦ θεοῦ τοὺς ἀνθρώπους τοιούτους γεγονέναι οὔτι μοι δοκεῖ λέγειν· αὐτεξούσιον δὲ τὸν πρῶτον ἄνθρωπον γεγονέναι λέγω, τουτέστιν ἐλεύθερον, ἀφʼ οὖ καὶ οἱ διάδοχοι τοῦ γένους τὴν ὁμοίαν ἐλευθερίαν ἐκληρώσαντο. φημὶ τοιγαροῦν ἐλεύθερον γεγονέναι τὸν ἄνθρωπον, δουλεύοντα δὲ αὐτὸν ᾧ βούλεται·","t":"Orthodox: I do not think it right to say that men were made such by God. I say that the first man was made with free will, that is, free, and from him the successors of the race too inherited the like freedom. I say, then, that man was made free, serving whom he wishes.","f":"Methodius, <i>Autex.</i> 16.2 (Bonwetsch, 186; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-2)."},"methodius-autexusio/16.3":{"o":"τοῦτο γὰρ αὐτῷ καὶ μέγιστον πρὸς τοῦ θεοῦ κεχαρίσθαι λέγω. [ὅτι] τὰ μὲν γὰρ ἄλλα πάντα ἀνάγκῃ δουλεύει τῷ θείῳ προστάγματι· ἐάν τε γὰρ οὐρανὸν εἴπῃς, ἔστηκε φέρων τὸν δεσπότην, οὐ μετακινούμενος τοῦ ὡρισμένου τόπου· καὶ ἐάν τε περὶ ἡλίου τὸν λόγον ποιεῖσθαι θέλῃς, ἐκτελεῖ οὗτος τὴν ὡρισμένην κίνησιν, οὐ παραιτούμενος τὸν δρόμον, ἀλλὰ ἀνάγκῃ τινὶ δουλεύων τῷ δεσπότῃ. καὶ γῆν ὁμοίως πεπηγυῖαν ὁρᾷς καὶ φέρουσαν τὸ πρόσταγμα τοῦ κεκελευκότος.","t":"For I say that this was the greatest gift granted him by God. For all other things serve the divine command by necessity. If you speak of the heaven, it stands bearing its master, not moved from its appointed place; and if you wish to speak of the sun, it completes its appointed motion, not refusing its course, but serving its master by a certain necessity. And you see the earth likewise fixed and bearing the command of him who ordered it.","f":"Methodius, <i>Autex.</i> 16.3 (Bonwetsch, 186–187; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-3)."},"methodius-autexusio/16.4":{"o":"ὁμοίως δὲ καὶ τὰ ἄλλα ἀνάγκῃ δουλεύει τῷ πεποιηκότι. οὐδʼ ὁπότερον αὐτῶν δυνάμενον ἕτερόν τι παρὰ τὸ εἰς ὃ γέγονεν ποιεῖν. διόπερ οὐκ ἐπαινοῦμεν ταῦτα οὕτω πειθόμενα τῷ δεσπότῃ, οὐδέ τις αὐτοῖς ἀπόκειται κρείττων ἐλπίς, ὅτι τὸ προσταχθὲν ἄκοντες ἐφύλαξαν.","t":"Likewise the other things too serve their maker by necessity, none of them able to do anything other than that for which it was made. That is why we do not praise them for obeying their master in this way, nor is any better hope laid up for them, since they kept the command unwillingly.","f":"Methodius, <i>Autex.</i> 16.4 (Bonwetsch, 187; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-4)."},"methodius-autexusio/16.5":{"o":"ἄνθρωπος δὲ τὴν ᾧ βούλεται πείθεσθαι προσέλαβεν ἐξουσίαν ἑαυτὸν δουλαγωγῶν, οὐκ ἀνάγκῃ τῆς φύσεως κρατούμενος, οὐδὲ τῆς δυνάμεως ἀφαιρούμενος· ὅπερ αὐτῷ τῶν κρειττόνων ἕνεκα κεχαρίσθαι φημί, ἵνα τι πλεῖον ὧν ἔχει προσλάβῃ παρὰ τοῦ κρείττονος, ὅπερ αὐτῷ ἐκ τῆς ὑπακοῆς προσγίνεται καὶ ὡς ὀφειλὴν ἀπαιτεῖ παρὰ τοῦ πεποιηκότος.","t":"But man received the authority to obey whom he wishes, leading himself into service, not held by necessity of nature nor deprived of the power. This, I say, was granted him for the sake of better things, so that he might receive from the better one something more than he has; and this comes to him from obedience, and he claims it as a debt from his maker.","f":"Methodius, <i>Autex.</i> 16.5 (Bonwetsch, 187; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-5)."},"methodius-autexusio/16.6":{"o":"οὐ γὰρ ἐπὶ βλάβῃ οὕτω γεγονέναι τὸν ἄνθρωπον φημί, ἕνεκα δὲ τῶν κρειττόνων. εἰ γὰρ ὡς ἕν τι γέγονεν τῶν στοιχείων ἢ τῶν ὁμοίως ἀνάγκῃ δουλευόντων θεῷ, οὐκέτι μισθὸν ἄξιον τῆς προαιρέσεως λαμβάνει, ἀλλʼ ὥσπερ ὄργανον ἂν ἦν τοῦ δημιουργοῦ, τὴν ἐφʼ οἷς οὐ καλῶς ἔπραξεν ἀλόγως μέμψιν ὑπομένων· τούτων γὰρ αἴτιος ἦν ὁ χρώμενος. ἀλλʼ οὐδὲ τὸ κρεῖττον ἄνθρωπος ἠπίστατο, μηδὲν ἕτερον εἰδώς, ἀλλʼ ἐκεῖνο μόνον εἰς ὃ πέφυκεν εἶναι.","t":"For I say that man was made thus not for harm but for better things. For if he had been made like one of the elements, or of the things that likewise serve God by necessity, he would no longer receive a reward worthy of his choice, but would have been like an instrument of the craftsman, unreasonably incurring blame for what he did not do well; for the user would have been the cause of these things. Nor would man have known the better, knowing nothing else but only that for which he was made.","f":"Methodius, <i>Autex.</i> 16.6 (Bonwetsch, 187–188; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-6)."},"methodius-autexusio/16.7":{"o":"φημὶ τοιγαροῦν τὸν θεὸν οὕτω τὸν ἄνθρωπον τιμῆσαι προαιρούμενον καὶ τῶν κρειττόνων ἐπιστήμονα γίνεσθαι, τὴν ἐξουσίαν αὐτῷ τοῦ δύνασθαι ποιεῖν ἃ βούλεται δεδωκέναι, καὶ τὴν ἐξουσίαν αὐτοῦ εἰς κρεῖττον <τρέπειν> παραινεῖν, οὐκ ἀφαιρούμενον πάλιν τὸ αὐτεξούσιον, ἀλλὰ τὸ κρεῖττον μηνύειν θέλοντα. τὸ μὲν γὰρ δύνασθαι πάρεστιν αὐτῷ, κἂν τὴν ἐντολὴν λαμβάνῃ, τὴν δὲ τοῦ δύνασθαι προαίρεσιν εἰς τὸ κρεῖττον τρέπει ὁ θεὸς παραινεῖ.","t":"I say, then, that God, choosing to honor man in this way and that he should come to know the better, gave him the authority to be able to do what he wishes, and exhorts him to turn his authority to the better, not taking away his free will again, but wishing to show him the better. For the ability is present to him even when he receives the commandment; but God exhorts him to turn the choice of his ability to the better.","f":"Methodius, <i>Autex.</i> 16.7 (Bonwetsch, 188; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-7)."},"methodius-autexusio/16.8":{"o":"ὥσπερ γὰρ πατὴρ παιδὶ παραινεῖ, ἐξουσίαν ἔχοντι ἐκμανθάνειν τὰ μαθήματα καὶ <μὴ μανθάνειν>, μᾶλλον ἔχεσθαι τῶν μαθημάτων, ὅτι κρεῖττον τοῦτο μηνύων, οὐ τὴν τοῦ δύνασθαι τοῦ παιδὸς ἐξουσίαν ἀφαιρεῖ, κἂν μὴ ἑκὼν μανθάνειν βούληται, οὕτω μοι καὶ τὸν θεὸν οὐ δοκεῖ προτρέποντα τὸν ἄνθρωπον πείθεσθαι τοῖς προστάγμασιν ἀφαιρεῖν αὐτοῦ τὴν ἐξουσίαν τῆς προαιρέσεως, τοῦ δύνασθαι καὶ μὴ ὑπακούειν τοῖς προστάγμασιν.","t":"For just as a father exhorts his child, who has the authority to learn his lessons or not to learn them, to apply himself rather to his lessons, showing that this is better, and does not take away the child’s power of ability, even if he does not wish to learn willingly, so it seems to me that God too, in urging man to obey his commands, does not take away his authority of choice, of being able also not to obey the commands.","f":"Methodius, <i>Autex.</i> 16.8 (Bonwetsch, 188; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-8)."},"methodius-autexusio/16.9":{"o":"καὶ γὰρ τὴν ἀρχὴν τὸ οὕτως παραινεῖν ὅτι μὴ ἀφεῖλεν τὴν ἐξουσίαν μηνύει. προστάττει δέ, ἵνα τῶν κρειττόνων ἂνθρωπος ἀπολαύειν δυνηθῇ· τοῦτο γὰρ ἕπεται τῷ πεισθῆναι τῷ τοῦ θεοῦ προστάγματι. ὥστε οὐχ ἵνα τὴν ἐξουσίαν ἣν ἔδωκεν ἀφέλῃ προστάττειν βούλεται, ἀλλʼ ἵνα κρεῖττον δωρήσηται ὡς ἀξίῳ μειζόνων τῦχειν, ἀνθʼ ὧν ὑπήκουσεν τῷ θεῷ καὶ τὴν τοῦ μὴ ὑπακούειν ἐξουσίαν ἔχων …","t":"Indeed, the very fact of exhorting in this way shows that he did not take away the authority. He commands so that man may be able to enjoy better things; for this follows from obeying God’s command. So he wishes to command not in order to take away the authority he gave, but in order to bestow something better, as on one worthy to obtain greater things, in return for having obeyed God while having also the authority not to obey …","f":"Methodius, <i>Autex.</i> 16.9 (Bonwetsch, 188–189; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/16-9)."},"methodius-autexusio/17.1":{"o":"Αὐτεξούσιον δέ φημι γεγονέναι τὸν ἄνθρωπον· οὐχ ὡς προϋποκειμένου τινὸς ἤδη κακοῦ, οὗ τὴν ἐξουσίαν εἰ βούλοιτο τοῦ ἑλέσθαι, ὁ ἄνθρωπος ἐλάμβανεν, ἀλλὰ τὴν τοῦ ὑπακούειν τῷ θεῷ καὶ μὴ ὑπακούειν αἰτίαν μόνην. τοῦτο γὰρ τὸ αὐτεξούσιον ἐβούλετο.","t":"I say that man was made with free will, not as though some evil already lay ready beforehand, of which man received the authority to choose if he wished, but as the sole cause of obeying God or not obeying. For this is what free will meant.","f":"Methodius, <i>Autex.</i> 17.1 (Bonwetsch, 189; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/17-1)."},"methodius-autexusio/17.2":{"o":"καὶ γενόμενος ὁ ἄνθρωπος ἐντολὴν λαμβάνει παρὰ τοῦ θεοῦ, καὶ ἐντεῦθεν ἤδη τὸ κακὸν ἄρχεται· οὐ γὰρ πείθεται τῷ θείῳ προστάγματι. καὶ τοῦτο καὶ μόνον ἦν τὸ κακόν, ἡ παρακοή, ἥτις τοῦ εἶναι ἤρξατο. οὐδὲ γὰρ ἀγένητον ταύτην τις εἰπεῖν ἔχει, τοῦ ποιήσαντος αὐτὴν ὄντος γενητοῦ.","t":"And man, having been made, receives a commandment from God, and from this point evil already begins; for he does not obey the divine command. And this alone was evil: disobedience, which began to be. For no one can call it unbegotten, since the one who committed it was begotten.","f":"Methodius, <i>Autex.</i> 17.2 (Bonwetsch, 189; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/17-2)."},"methodius-autexusio/17.3":{"o":"πάντως δὲ πόθεν τοῦτο τὸ παρακοῦσαι ζητήσεις. ἀλλὰ κεῖται <τοῦτο> σαφῶς ἔν <τινι> θείᾳ γραφῇ. ὅθεν οὐδὲ τοιοῦτον τὸν ἄνθρωπον πρὸς τοῦ θεοῦ γεγονέναι φημί, κατὰ δὲ τήν τινος διδασκαλίαν τοῦτο πεπονθέναι λέγω· οὐδὲ γὰρ τοιαύτην φύσιν εἰληφὼς ὁ ἄνθρωπος. εἰ γὰρ αὕτως εἶχεν, οὐκ ἂν αὐτῷ κατὰ διδασκαλίαν τοῦτο προσεγένετο, τῆς φύσεως αὐτῆς οὕτως ἐχούσης.","t":"But you will certainly ask where this disobedience came from. It is clearly set down in a certain divine Scripture. Hence I say that man was not made such by God, but that he suffered this through someone’s teaching; for man did not receive such a nature. For if he had been so, this would not have come to him through teaching, since his nature itself would have been so.","f":"Methodius, <i>Autex.</i> 17.3 (Bonwetsch, 189–190; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/17-3)."},"methodius-autexusio/18":{"o":"","t":"But you will ask about this too: if no one was evil, where did the serpent, which is called the devil, get the knowledge of evil? The answer to this is well put: the devil recognized disobedience to God as evil, and therefore he incited man to it. Suppose an enemy hides his enmity, wishing secretly to surround someone with evil, yet not knowing the way of evil by which he could do what he plans. He asks one skilled in medicine, who has made known to his neighbor (the man the enemy wished to harm) the way by which he could be healthy: whether he has fixed a time at which alone to take food, or abstinence from many foods, or avoiding only this one food. As soon as he has heard it, the enemy comes as if in friendship, slanders the physician as having prescribed something harmful, and bids the man do the opposite of what the physician commanded; and so, winning his trust, he harmed the man, not knowing the way of evil beforehand but learning it from the physician's command. Understand the devil in the same way: first he was envious, and then he did not know the way to do evil. For there was no evil before from which he could have taken the knowledge. But he knew that God had given man a law that did not allow him to eat food from a certain tree: not, it seems to me, as though the tree contained death, but as God having recognized that it was not suitable as food for man (and not as though the plant gave death, and therefore man was kept from taking of it, from which man seemed also to die), but rather that disobedience to God was the cause of death to man, as having done what God forbade. He persuaded man to transgress God's commandment, not yet knowing what its evil was; but when afterwards he perceived God rebuking man for having transgressed his commandment, and man receiving the wages of condemnation, then he recognized what evil is: not from some earlier substance, but from God's threat. So we do not blame a physician who has declared how a man can be healthy, even though the enemy did not know before how he could harm him, but learned it from the physician's advice. For it was not fitting for the one who knew to hide what was beneficial; for without knowing, the man might perhaps have taken the very thing (the enemy) took from the physician's direction, and would have been guilty of receiving some harm from it, though he did not then know he was bringing suffering on himself, so that he would not receive punishment; and the enemy's plot would have succeeded, but he could not have received judgment for his unreasoning enmity, since the enmity was not admitted. In the same way we say that, even though the devil had become wholly an enemy of men, he did not yet have knowledge of evil, but recognized it from the commandment, when God threatened, making known to man that if he ate of the tree against his will he would have death as punishment. For if he had not made known to man beforehand that he did not yet wish him to eat of the tree, man would perhaps have eaten in complete ignorance and come to the end of his life as well, either as not yet able to bear the fruit of the tree (as a child still fed on milk cannot take solid food), or as having taken from the tree against God's will; and the serpent's plots would have been fulfilled, but it would not seem to receive judgment fairly for its unreasoning enmity against man, since, having dared no deed, it would not clearly be worthy of punishment. (We say) that even if this is not at all evil in its substance, it is evil because God does not wish it to happen, and because men are taught to do it. But to say that the devil, as soon as he came into being, knew from God that disobedience to God is evil, not good, seems right to me. For he was not made irrational by God, so as to be unaware that it is not good to do anything against God's will. For this reason, I say, he is rightly punished: because, created rational by God and knowing that resisting God's will is evil, he dared to do it. I call disobedience evil, not as though I said the devil had knowledge of some element existing beforehand, but as one who willed that something of the order of accidents should happen. So I say that man too rightly receives punishment for what he does; for by his own will he gives himself to learning, and he leaves off learning when he himself wishes. For he has the power to will and not to will. And it follows that he can also do what he wills.","f":"Methodius, <i>Autex.</i> 18 (Bonwetsch GCS 27:191; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/p/methodius-autexusio/18).","by":"Claude, from N. Bonwetsch (1917)"},"methodius-autexusio/18.8":{"o":"Τὴν μὲν οὖν ἀρχὴν τοῦ κακοῦ τὸν φθόνον εἶπον ἔγωγε, τὸν δὲ φθόνον ἐκ τοῦ κρείττονι τιμῇ κατηξιῶσθαι τὸν ἄνθρωπον πρὸς τοῦ θεοῦ· τὸ δὲ κακὸν ἡ παρακοὴ ἐκ τοῦ προστίμῳ περιπεσεῖν τὸν ἄνθρωπον ὑπερβάντα τὴν τοῦ θεοῦ ἐντολήν... πολλάκις εἰ καὶ τὰ μάλιστα τὸ γινόμενον τῇ φύσει φαῦλον οὐκ ἔστιν, ἀλλά γε δὴ διὰ τὸ μὴ βούλεσθαι τὸν θεὸν γίνεσθαι αὐτό σαφῶς <τοῦτο> ὑπάρχειν κακόν.","t":"I said, then, that the beginning of evil was envy, and that the envy arose from man’s having been deemed worthy of better honor by God; and that evil is disobedience, from man’s falling under penalty by transgressing God’s commandment. … Often, even if what is done is not base by nature, yet because God does not wish it to be done, it is clearly evil.","f":"Methodius, <i>Autex.</i> 18.8 (Bonwetsch, 194; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/18-8)."},"methodius-autexusio/19":{"o":"","t":"Question. Since, my friend, you say that God is not the creator of evil, but that it is done by those who follow the devil's working and have given themselves over to his will, and that they are therefore rightly punished, since though able to reject his will they do not wish to, I will ask you about him, the devil himself. Did God create him so, or did he turn himself to evil, not having been so before? If he was so from God, he ought not to receive punishment, since he kept to the nature in which God created him. But if he was made good by God and turned his will to evil, leaving the better, he rightly receives punishment for what he dared to do. For I said above that he was not made so by God, saying in a word that envy was the cause of such a choice for him.\nAnswer. Since you ask me again to speak, I begin the argument. I say that the devil was not by nature a rebel against God, but a certain power serving the better. But when he became envious of man, I say that he became devil by his own choice; for leaving obedience to God, he began to be disobedient and began to teach what contradicts God, having left the better and become, so to speak, a deserter from God. A holy word bears me witness in saying this, calling him a deserter and a serpent, when it says: \"By his command he slew the apostate serpent.\" For it was truly the word of God that slew the devil, since he gave earthly men the power to trample on him. Holy Scripture would not have called him an apostate if he had remained as he was created by God, and had not left what he was and passed over to what he was not. For the name apostate shows that he is not now the same as he was before. This also shows that he is not uncreated. For if he were uncreated, he would not have fallen from his nature. And even if I grant that this were possible, one must (still) say, since the devil is now evil, that there was once a time when the devil was not evil; and so too that evil proves not to be a substance. For the same nature (or \"substance\"), while it remains, does not undergo being now evil and now good again.\nQuestion. But if the devil too was created, yet not created so by God, but turned himself from the better to the worse, that is, from obedience to disobedience, tell me: did God not know that he would become such, and so create him, or did he create him knowing what he would become? For if he knew beforehand, what guilt will the devil have? But if he did not know of the devil's falling away from the greater, he will be guiltless, but less than the pagan soothsayers.\nAnswer. To say that there is any ignorance in God seems to me unfitting, for this is foreign to the divine nature. But again, that he is guilty of evil if he created the devil knowing the future, this too I say is unfitting. Nevertheless I will state the cause for which God, foreknowing the future, created him. I say this: that God, being good in his nature, did not wish his righteous dealing to remain hidden and himself therefore to remain unknown. Therefore, though he knew beforehand that the devil would fall away, and how he would make men sin and transgress his commandment, God created him, so that free will might rather show itself in man, and that the abundance of his goodness might become known to men through his granting \"the remission of former sins,\" and so that they would not always hold fast to the evil for whose sake they disobeyed him and obeyed the created servant. So I say that God, though he knew very well that he would become such, created the devil in order to show his goodness to men, that man might recognize the grace of God, and that men might recognize his manifold (goodness). For if there were not the opposite composition of evil, the good itself would not be recognizable as good, since we would have knowledge of this alone, without knowing the difference of the better. Besides, free will would also have been taken from man, since he would know only how to serve by obedience alone; and the end of all men would also be the same, since each one's choice would not be distinguished, and he who is evil today would claim the same gift.","f":"Methodius, <i>Autex.</i> 19 (Bonwetsch GCS 27:195; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/p/methodius-autexusio/19).","by":"Claude, from N. Bonwetsch (1917)"},"methodius-autexusio/2.1":{"o":"<ΟΥΑΛ.> Χθὲς τὸ δειλινὸν περιπατῶν, ὡ φίλε, παρὰ τὸν τῆς θαλάσσης αἰγιαλὸν καὶ ὀξέως πως ἀτενίζων εἰς αὐτήν, ἑώρων ὑπερβολήν τινα θείας δυνάμεως καὶ σοφῆς ἐπιστήμης τέχνην, εἴ γε καὶ τέχνην τὸ τοιοῦτο καλεῖν χρή. ὥσπερ γὰρ ὁ Ὁμηρικὸς στίος φθέγγεται ἐκεῖνος, ὠς δʼ ἄνεμοι δύο πόντον ὀρίνετον ἰχθυόεντα, Βορέης καὶ Ζέφυρος, τώ τε Θρᾐκηθεν ἄητον, ἐλθόντʼ ἐξαπίνης· ἄμυδις δέ τε κῦμα κελαινὸν κορθύεται, πολλὸν δὲ παρὲξ ἅλα φῦκος ἔχευαν·","t":"Valentinian: Yesterday evening, my friend, as I was walking along the seashore and gazing at it rather intently, I saw an extraordinary display of divine power and an art of wise knowledge, if indeed such a thing should be called art. For as that Homeric line says, “As two winds stir up the fish-filled sea, Boreas and Zephyrus, that blow from Thrace, coming suddenly; and at once the dark wave rears its crest and pours much seaweed along the shore,”","f":"Methodius, <i>Autex.</i> 2.1 (Bonwetsch, 147–148; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-1)."},"methodius-autexusio/2.2":{"o":"οὕτω μοι καὶ χθὲς γεγονέναι δοκεῖ. κορυφαῖς γὰρ ὀρέων παραπλήσια ἑώρων κύματα, καὶ ὡς λόγον εἰπεῖν αὐτοῦ ἐφικνούμενα τοῦ οὐρανοῦ. τὸ δʼ ἐντεῦθεν οὐδὲν ἕτερον προσεδόκων ἢ ἅπασαν ἐπικλυσθήσεσθαι τὴν γῆν, καί μοι φυγῆς ἐν τῷ νοὶ ἀνέπλαττον τόπον καὶ τὴν τοῦ Νῶε ἀνέπλαττον κιβωτόν. τὸ δʼ οὐκ ἦν ὅ ἐνόμιζον.","t":"so it seemed to me to happen yesterday. For I saw waves like mountain peaks, reaching, so to speak, to heaven itself. From then on I expected nothing else than that the whole earth would be flooded, and I was picturing in my mind a place of refuge and Noah’s ark. But it was not as I thought.","f":"Methodius, <i>Autex.</i> 2.2 (Bonwetsch, 148; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-2)."},"methodius-autexusio/2.3":{"o":"ἀλλʼ ὅπου ἀνεκυρτώθη ἡ θάλασσα πάλιν ἀνελύετο εἰς ἑαυτήν, οὐχ ὑπερβαίνουσα τὸν οἰκεῖον τόπον, ὡς ἔπος εἰπεῖν θεῖόν τι πρόσταγμα πεφοβημένη.","t":"Rather, where the sea had arched itself up, it dissolved back into itself, not overstepping its own place, as though, so to speak, it feared some divine command.","f":"Methodius, <i>Autex.</i> 2.3 (Bonwetsch, 148; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-3)."},"methodius-autexusio/2.4":{"o":"καὶ καθάπερ πολλάκις τῶν οἰκετῶν τις, ἄκων τι πρὸς τοῦ δεσπότου πράττειν ἀναγκαζόμενος, < μὲν προστάγματι διὰ τὸν φόβον πείθεται, ὅ δὲ πάσχει, πράττειν μὴ θέλων, λέγειν [ὅτι] οὐ τολμᾷ, δὲ ἐν ἑαυτῷ, θυμοῦ τινος πληρούμενος, οὕτω μοί πως ἐφαίνετο καὶ τὴν θάλασσαν, ὡσπερεὶ θυμουμένην καὶ ἐν ἑαυτῇ φράττουσαν τὴν ὀργήν, κρατοῦσάν τε ἑαυτῆς, οὐ βουλομένην τῷ δεσπότῃ φανερὸν ποιῆσαι τὸν θυμόν.","t":"And just as one of the servants, compelled by his master to do something against his will, often obeys the command out of fear, yet dares not say what he suffers in doing what he does not want to do, but inwardly is full of anger, so the sea seemed to me somehow to be angry, as it were, shutting its wrath up within itself and mastering itself, unwilling to make its anger plain to its master.","f":"Methodius, <i>Autex.</i> 2.4 (Bonwetsch, 148–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-4)."},"methodius-autexusio/2.5":{"o":"ταῦτα οὕτως γινόμενα σκοπῶν ἀτενίζειν ἠρχόμην, καὶ τὸν οὐρανὸν καὶ τὸν κύκλον αὐτοῦ τῷ νοῒ καταμετρεῖν ἤθελον, πόθεν τε ἄρχεται καὶ ποῦ καταπαύει ἀνεζήτουν ἐγώ, ποίαν τε κίνησιν ἔχει, πότερον τὴν μεταβατικήν, τουτέστιν τὴν ἀπὸ τόπου εἰς τόπον, ἤ τὴν κύκλῳ φοράν, πῶς δὲ καὶ τὴν ἐπίμονον βάσιν ἔχει.","t":"Considering these things as they happened, I began to gaze, and wished to measure in my mind the heaven and its circuit. I inquired where it begins and where it ends, and what motion it has, whether motion of passing, that is, from place to place, or circular movement, and how it has its steady base.","f":"Methodius, <i>Autex.</i> 2.5 (Bonwetsch, 149; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-5)."},"methodius-autexusio/2.6":{"o":"ἀλλά μοι καὶ περὶ τοῦ ἡλίου ζητεῖν ἐδόκει, τίς τε ὁ τρόπος αὐτοῦ τῆς ἐν οὐρανῷ θέσεως, τίς δὲ καὶ ἡ περίοδος τοῦ δρόμου, ποῦ δὲ καὶ μετʼ ὀλίγον χωρεῖ, καὶ ὅτι μηδὲ οὗτος παρέρχεται τὸν οἰκεῖον δρόμον, ἀλλὰ καὶ αὐτός, ὡς ἔνεστιν εἰπεῖν. ἐντολήν τινα φυλάττει κρείττονος, καὶ φαίνει μὲν τότε παρʼ ἡμῖν ὅτε ἔξεστιν αὑτῷ, ἀπέρχεται δὲ ὡς καλούμενος.","t":"It seemed good to me to inquire about the sun too: what the manner of its position in the heaven is, what the period of its course, and where it goes shortly afterwards; and that it too does not overstep its own course, but itself, one may say, keeps the command of a greater one, and shines among us when it is permitted, and departs as though called away.","f":"Methodius, <i>Autex.</i> 2.6 (Bonwetsch, 149; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-6)."},"methodius-autexusio/2.7":{"o":"καὶ τούτων τοίνυν τὴν ἐξέτασιν ποιούμενος ἑώρων παυόμενον μὲν τὸ τοῦ ἡλίου φέγγος, ἐπιλεῖπον δὲ καὶ τῆς ἡμέρας τὸ φῶς, εὐθέως δὲ γινόμενον σκότος, καὶ σελήνην διαδεχομένην τὸν ἥλιον, καὶ τὰ μὲν πρῶτα ἀνιοῦσαν μείονα, μετέπειτα δέ, προκόπτουσαν τῷ δρόμῳ, φαντασίαν παρέχουσαν μείζονος. οὐκ ἐπαυόμην δὲ καὶ περὶ ταύτης ζητῶν, καὶ τὴν αἰτίαν τῆς ἀφαιρέσεως καὶ τῆς προσθέσεως ἐνηρεύνων, ὅτι τε καὶ αὐτὴ τηρεῖ τὸν κύκλον τῶν ἡμερῶν.","t":"While I was examining these things, I saw the sun’s light ceasing and the daylight failing, and darkness coming at once, and the moon succeeding the sun, at first rising smaller, but afterwards, as it advanced in its course, presenting the appearance of a larger one. I did not stop inquiring about it too, and searched out the cause of its waning and waxing, and how it too keeps the cycle of days.","f":"Methodius, <i>Autex.</i> 2.7 (Bonwetsch, 149; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-7)."},"methodius-autexusio/2.8":{"o":"καί μοι ἐδόκει τὸ ἐντεῦθεν ὡς θεία τις ὑπάρχει οἰκονομία καὶ δύναμις κρειττόνων ἡ συνέχουσα τὰ ὅλα, ἥν καὶ θεὸν δικαίως ὄν εἴποιμεν. καὶ τὸ λοιπὸν τὸν δημιουργὸν ἐπαινεῖν ἠρχόμην, τήν τε γῆν πεπηγυῖαν ὁρῶν καὶ ζῴων διαφορὰς καὶ ποικίλα φυτῶν τὰ ἐξανθήματα.","t":"And from this it seemed to me that there is a divine order and a power of greater things that holds all things together, which we might rightly call God. And thereafter I began to praise the Creator, seeing the earth firmly fixed, and the variety of living creatures, and the many-colored blossoms of plants.","f":"Methodius, <i>Autex.</i> 2.8 (Bonwetsch, 149; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-8)."},"methodius-autexusio/2.9":{"o":"οὐχ ἵστατο δέ μοι ἐπὶ τούτοις καὶ μόνοις ὁ νοῦς, ἀλλὰ τὸ λοιπὸν ὅθεν ταῦτα τὴν σύστασιν ἔχει ζητεῖν ἠρχόμην, πότερον ἒκ τινος συνόντος ἀεὶ τῷ θεῷ ἢ ἐξ αὐτοῦ καὶ μόνου, συνυπάρχοντος αὐτῷ οὐδενός. τὸ γὰρ ἐξ οὐκ ὄντων <τι> γεγονέναι οὐδὲ μοι καλῶς ἐδόκει, μὴ τέλεον ἀπιθάνου τοῖς <τοῖς πολλοῖς> ὑπάρχοντος τοῦ λόγου· τὰ γὰρ γινόμενα ἐξ ὄντων πέφυκε τὴν σύστασιν ἔχειν. καὶ ὁμοίως ἀληθῶς ἐδόκει μηδὲν λέγειν ἀεὶ συνεῖναι τῷ θεῷ ἕτερόν τι παρʼ αὐτόν, ἀλλʼ ἐξ αὐτοῦ <μόνου> τὰ ὄντα γεγονέναι· καὶ πως ἔπειθέ με τὸ εὔτακτον τῶν στοιχείων καὶ ἡ περὶ αὐτὰ τῆς φύσεως εὐκοσμία.","t":"But my mind did not stop at these things alone; I began to inquire from what these things have their constitution: whether from something always existing with God, or from him alone, with nothing coexisting with him. For it did not seem right to me that anything should have come into being from things that are not, since that account is entirely unconvincing to most people; for things that come to be naturally have their constitution from things that are. And yet it seemed to me equally true to say that nothing other than himself always exists with God, but that the things that exist came from him alone; and the good order of the elements and the fair arrangement of nature in them somehow persuaded me of this.","f":"Methodius, <i>Autex.</i> 2.9 (Bonwetsch, 149–150; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/2-9)."},"methodius-autexusio/20":{"o":"","t":"Question. If God, wishing to show the goodness of his nature for the sake of the remission of sins, created the devil in the meantime, knowing him to be such, why did he not kill the devil after he had shown himself evil and God's goodness had become manifest to men, so that very many men might not die?\nAnswer. Not because it was impossible for God to destroy the devil, nor because he rejoices in the death of men; he undergoes nothing of the kind, I say. But first, God would have done nothing great by destroying the devil himself, a small and created creature, capable of being dissolved into non-being. Secondly, because the kindness of God would not have become known to the men who came later, if he had killed the devil beforehand. And every man, not having the proof clearly in himself, would call himself good, and would have wished to imitate God, as bearing the same nature as he. So he took no account of him (the devil), so that all men might receive the knowledge of the better. And they conquer him, who were once conquered by him. For this was wonderful and great, that a man of God should conquer the devil, taught the contest by God himself. Consider a trainer who has taken every care for his boys and taught them every hold by which they can throw their opponents: he lets them out into the wrestling school to fight with their opponents, and shows them how to learn victory and strive for it, yet bids them not to care for their lives, only not to carry off shameful disgrace. Whoever holds fast steadily to the trainer's command and the proofs of victory conquers the adversary, and, joyfully wearing the crown, comes to the trainer bearing the proof of his labor, the defeat of his opponent. But whoever does not keep the trainer in memory, but has given over to forgetfulness the contest against the adversary as well, and cares little for his victory, soon falls before the adversary; and so, completely defeated and beaten, he is justly reproached for not enduring the labor of the contest. So I think God too, having taught his people by his commandments to fight well with the adversary, praises the victor, as one who has not put to shame the instruction of the good Teacher. But if anyone counts God's commandments as nothing and comes to grips with the devil, he will at once fall to the ground, no longer having the ways of victory. So such a one will rightly receive condemnation too, because he has not labored like his neighbor. That is why, I said, God took no account of him, while the devil fought in the world as in a wrestling school with God's pupils. Conquered by them, he (the devil) falls, and the glory of his old victory too is now destroyed by just such men, who, obedient to the good example of his passion, have been taught the power to conquer. For he is trampled under our feet and lies dead, conquered by the hope of the better. Here let the discussion about evil end.","f":"Methodius, <i>Autex.</i> 20 (Bonwetsch GCS 27:199; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/p/methodius-autexusio/20).","by":"Claude, from N. Bonwetsch (1917)"},"methodius-autexusio/22.1":{"o":"","t":"Question. But I wish to return to the question of matter, and I ask you likewise to finish the discussion about it, and to show me clearly what is the cause of its existing now, when before it did not. For if matter was not with God, why did God begin to make the world exist?\nAnswer. To give the reason for God's will seems to me impossible and superfluous for a man, since no one can declare even the mind of our neighbors. But since the Lord of all has shown such fruit of his love for mankind as to sow in some people testimonies of his mind, I will confess openly what I think I know.","f":"Methodius, <i>Autex.</i> 22.1 (Bonwetsch GCS 27:202; trans. Sophia Scriptura from the German of N. Bonwetsch, 1917, https://sophiascriptura.com/p/methodius-autexusio/22-1).","by":"Claude, from N. Bonwetsch (1917)"},"methodius-autexusio/22.10":{"o":"Μηδὲν τοιγαροῦν, ἄνθρωπε, αὐτοσύστατον εἶναι λέγε <σὺν> τῷ θεῷ μηδὲ τὸ μέγιστον αὐτοῦ τῆς δυνάμεως περιαιρεῖσθαι θέλε· πᾶσιν τὸ εἶναι αὐτὸς παρέσχεν, οὐκ οὖσιν πρότερον, οὐδὲ τὴν σύστασιν ἀνάρχως ἔχουσιν. τί τεχνίτην μόνον θέλεις εἶναι τὸν θεόν; τί τὴν δωρεὰν αὐτοῦ παραιτῇ, ὡς τέχνην καὶ μόνην τῇ ὕλῃ χαρισάμενον, οὐχὶ δὲ καὶ τὴν τοῦ εἶναι σύστασιν;","t":"Do not say, then, man, that anything is self-constituted together with God, nor seek to take away the greatest part of his power. He himself gave being to all things, which did not exist before and do not have their constitution without beginning. Why do you want God to be only a craftsman? Why do you refuse his gift, as though he had granted matter art alone, and not also the constitution of its being?","f":"Methodius, <i>Autex.</i> 22.10 (Bonwetsch, 206; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/22-10)."},"methodius-autexusio/22.3":{"o":"Φημὶ τοιγαροῦν πολλὰς ὑποθέσεις ὑπάρχειν τῷ θεῷ, καθʼ ἃς δημιουργεῖν αὐτὸν ἔδει· πρῶτον μὲν τῆς τέχνης ἐπιστήμην, ἣν ἀργεῖν μὲν οὐκ ἐχρῆν, ἡττωμένου τοῦ δύνασθαι ποιεῖν ταῦτα ἅπερ ἠπίστατο· ὕστερον δὲ καὶ τὸ τῇ φύσει ἀγαθὸν ὑπάρχειν αὐτῷ, ὅπερ ἀνωφελὲς μένειν οὐκ ἐδόκει· πολλὰ δὲ καὶ τούτοις ὅμοια προσῆν τῷ θεῷ, διʼ ἅπερ κόσμου γένεσιν ἤρξατο ποιεῖν.","t":"I say, then, that God had many grounds on which he had to create: first, the knowledge of his art, which ought not to be idle, as though his ability to make what he knew were defeated; secondly, that he is good by nature, which did not seem fit to remain unprofitable; and many other things like these belonged to God, on account of which he began to make the world come into being.","f":"Methodius, <i>Autex.</i> 22.3 (Bonwetsch, 203; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/22-3)."},"methodius-autexusio/22.4":{"o":"ὥσπερ γὰρ εἴ τις ἐπιστήμην ἔχων ἢ μουσικῆς ἢ αὖ πάλιν ἰατρικῆς ἢ τεκτονικῆς, εἰς ὅσον τοῦ ἔργου μὴ ἔχεται μηδὲ διʼ αὐτοῦ τὴν ἐπιστήμην δείκνυσιν, μάτην τέχνην ἔχειν δοκεῖ, μήτε αὐτὸς ἀπολαύων ὧν ἐπίσταται, μήτε ἑτέροις γνῶσιν παρέχων τούτων τῶν ἔργων, καὶ τὸ ἐντεῦθεν ὅμοιος τῷ μηδὲ τὴν ἀρχὴν ἐπισταμένῳ γίνεται, μὴ οὔσης τῆς τέχνης ἐνεργοῦς (ἐκάστη γὰρ τῶν τεχνῶν διὰ τῆς ἐνεργείας τὴν δεῖξιν λαμβάνει καὶ ὡς λόγον εἰπεῖν τὴν τοῦ εἶναι σύστασιν)·","t":"For just as someone who has knowledge of music, or again of medicine or carpentry, so long as he does not apply himself to the work nor show his knowledge through it, seems to have his art in vain, neither himself enjoying what he knows nor giving others knowledge of these works, and from this becomes like one who does not know it at all, since his art is not active (for each of the arts receives its display through its activity and, so to speak, the constitution of its being);","f":"Methodius, <i>Autex.</i> 22.4 (Bonwetsch, 203; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/22-4)."},"methodius-autexusio/22.5":{"o":"ὁμοίως δὲ πάλιν εἴ τις ἀγαθὸς ὢν μὴ ἔχοι οὓς εὐεργετῆσαι δεῖ, μάτην ἀγαθὸς εἶναι δοκεῖ (τὸ γὰρ ἀγαθὸν τῶν πρὸς ἕτερον πέφυκεν εἶναι· οὐκ ὄντων δέ τινων πρὸς οὕς ἐστιν τοῦτο, τὴν ἀρχὴν οὐδʼ ἀγαθὸν ἔσται, κρυπτόμενον ἐν ἐκείνῳ τῷ ἔχοντι καὶ μόνῳ γνωστὸν ὑπάρχον, διὰ τὸ τὴν ἀρχὴν μηδὲ παρεῖναι τοὺς τούτου δεομένους· εἰ δὲ πάρεισίν τινες οὓς εὐεργετεῖν δύναται, τηνικαῦτα δείκνυται μὲν αὐτοῦ πρῶτον τὸ ἀγαθόν· ἔπειτα δὲ τὸ εὔχρηστον γίνεται τῷ τῆς τοιαύτης φύσεως εἰληχότι, πολλῶν τῆς ἀγαθοσύνης αὐτοῦ ἀπολαύειν δυναμένων), —","t":"and likewise again, if someone good had no one to benefit, he would seem to be good in vain (for the good is by nature something relative to another; and if there are none to whom it is directed, it will not be good at all, hidden in its possessor and known to him alone, because there are none at all who need it; but if there are some whom he can benefit, then first his goodness is shown, and next it becomes useful to the one who has such a nature, since many can enjoy his goodness) —","f":"Methodius, <i>Autex.</i> 22.5 (Bonwetsch, 203–204; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/22-5)."},"methodius-autexusio/22.6":{"o":"τὸν αὐτὸν δὲ τρόπον καὶ περὶ τοῦ θεοῦ σκοπεῖν χρή, ὅτι πάσης τέχνης τῆν ἐπιστήμην ἔχων, εἰ μηδὲν ἐδημιούργησεν, μάτην ἐδόκει τὴν ἐπιστήμην ἔχειν, μὴ ὄντων τινῶν οἷς κἂν ὅτι ἐπιστήμων <τις> ὑπῆρχεν δεικνύναι δυνηθείη. διὰ τοῦτο τὸ ἔργον πεποιηκέναι <αὐτὸν> λέγω, τὴν τέχνην αὐτοῦ ἐν αὐτοῖς τοῖς ἔργοις ἐπιδεῖξαι προαιρούμενον· οὐ γὰρ ἤρκει ἡ ἐπιστήμη μόνη, ἄνευ τῶν ἐν οἷς ὑπάρχειν ἔδει, τῷ θεῷ. ἄχρηστον γὰρ αὐτῷ, μᾶλλον δὲ ἀργὸν τὸ τοιοῦτον μένειν ἐφαίνετο· ἥ τε δύναμις οὐκ ἐνεργοῦσα οὐκ ἂν εὔχρηστος εἴη τῷ κεκτημένῳ, καὶ ἀγαθὸς ὤν, οὐκ ἀπέλαυεν τῆς ἀγαθοσύνης αὐτοῦ, τοὺς δεομένους αὐτῆς οὐκ ἔχων.","t":"in the same way we must consider about God too: that, having knowledge of every art, if he had crafted nothing, he would seem to have his knowledge in vain, there being none to whom he could show that he was knowing. That is why I say he made the work, choosing to display his art in the works themselves; for knowledge alone, without the things in which it had to exist, was not enough for God. For such a thing appeared useless to him, or rather idle to remain so; and power that is not active would not be useful to its possessor, and, being good, he would not have enjoyed his goodness, having none who needed it.","f":"Methodius, <i>Autex.</i> 22.6 (Bonwetsch, 204; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/22-6)."},"methodius-autexusio/22.7":{"o":"διόπερ ἀγαθὸς ὢν ἐδημιούργησεν καὶ τὰ οὐκ ὄντα πεποίηκεν, διὰ τούτου καὶ πρώτου τὴν ἀγαθοσύνην αὐτοῦ δεῖξαι προαιρούμενος (τουτὶ γὰρ ὑπερβαλλούσης φύσεως ἔστιν ἀγαθῆς τὸ εἶναι παρασχεῖν τοῖς οὐκ οὖσιν ποτέ)· ἔπειτα δὲ καὶ διὰ τῆς τῶν κρειττόνων ὑποσχέσεως, ἃ δὴ τοῖς πρὸς αὐτοῦ γενομένοις ἐπηγγείλατο· οὐ γὰρ τὸ εἶναι μόνον παρέσχεν αὐτοῖς, ἀλλὰ καὶ τῶν κρειττόνων ἀπολαύειν, οὕτως αὐτοῦ τὸ ἀγαθὸν ἐπιδεικνύναι προαιρούμενος· διὰ τούτου γὰρ καὶ ὅτι ἔστιν τὸ ἀγαθὸν φαίνεται, τοὺς χρῄζοντας ἔχων.","t":"Therefore, being good, he created and made the things that were not, choosing to show his goodness first through this (for it belongs to an exceedingly good nature to give being to things that once were not); and then also through the promise of better things, which he announced to those made by him. For he gave them not only being but also the enjoyment of better things, choosing in this way to display his goodness; for through this it appears that the good exists, since it has those who need it.","f":"Methodius, <i>Autex.</i> 22.7 (Bonwetsch, 204–205; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/22-7)."},"methodius-autexusio/22.8":{"o":"πρὸς δὲ τούτοις, εἰ μὴ κόσμου γένεσιν ἐποίησεν ὁ θεός, τὴν ἀρχὴν ὅτι ἐστὶν θεός, ἀγνωστος ἦν, οὐκ ὄντων τῶν γινώσκειν <αὐτὸν> δυναμένων· ὅθεν καὶ εἰς γνῶσιν ἑαυτοῦ τισιν προάγειν βουλόμενος, καὶ ὅτι ἔστιν δεῖξαι θέλων, ἐδημιούργησεν, ἐν ᾧ γνωστὸν παρασχεῖν ἑαυτόν... τὸ μὲν οὖν λοιπὸν τοῦ κόσμου σύστημα διὰ τὸν ἄνθρωπον γεγονέναι φημί, πρὸς ὑπηρεσίαν τῶν ἀναγκαίων αὐτῷ, <τὸν δὲ ἄνθρωπον διʼ αὐτὸν τὸν θεόν, > ὅπως δοξάζῃ τὸν δεσπότην, <καὶ> ὅπως τὸ ἀγαθὸν εἴς τινας ἐνεργήσῃ τοῦ θεοῦ.","t":"Moreover, if God had not made the world come into being, that he is God would have been unknown from the outset, there being none able to know him. Hence, wishing to lead some to knowledge of himself and to show that he exists, he created, in order to make himself known. … The rest of the structure of the world, then, I say came into being for man’s sake, to serve his needs, and man for the sake of God himself, so that he might glorify his master, and so that God might exercise his goodness toward some.","f":"Methodius, <i>Autex.</i> 22.8 (Bonwetsch, 205; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/22-8)."},"methodius-autexusio/3.1":{"o":"Οὑτωσὶ δέ πως εὖ διατεθεῖσθαι νομίζων ἐπὶ τὴν οἰκίαν ἀνεχώρουν τὴν ἐμήν. τῇ δʼ ἐπιούσῃ, τουτέστιν σήμερον, ἐλθὼν ἑώρων δύο τινὰς ὁμογενεῖς (ἀνθρώπους δὲ λέγω) καὶ διαλοιδορουμένους ἀλλήλοις, ἕτερον δʼ αὖ πάλιν ἀφιματῶσαι πειρώμενον τὸν πλησίον. ἤδη δέ τινες καὶ δεινότερα τολμᾶν ἤρχοντο.","t":"Thinking that I had come to a good view in this way, I went back to my own house. But on the next day, that is, today, as I came, I saw two of my own kind (I mean men) abusing each other, and another again trying to strip his neighbor of his clothes. And some were already beginning to dare even worse things.","f":"Methodius, <i>Autex.</i> 3.1 (Bonwetsch, 150; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-1)."},"methodius-autexusio/3.10":{"o":"σὺ δέ, ὦ φίλε, εἴ τινά σοι δοκεῖ μὴ καλῶς εἰρῆσθαι πρὸς ἐμοῦ, ἀναφέρων λέγε· καὶ γὰρ πάνυ περὶ τοιούτων άκούειν ποθῶ.","t":"But you, my friend, if anything seems to you not well said by me, bring it up and say so; for I very much long to hear about such things.","f":"Methodius, <i>Autex.</i> 3.10 (Bonwetsch, 154–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-10)."},"methodius-autexusio/3.2":{"o":"ὅς μὲν γὰρ ἐσκύλευσε νεκρόν, καὶ τὸ κρυφθὲν ἤδη σῶμα τῇ γῇ πάλιν ἐδείκνυεν ἡλίῳ, καὶ τὴν ὁμοίαν αὐτῷ ὕβριζεν εἰκόνα, βορὰν κυσὶ καταλείπων τὸν νεκρόν.","t":"For one robbed a corpse, exposing again to the sun the body already hidden in the earth, and outraged the image like his own, leaving the corpse as food for dogs.","f":"Methodius, <i>Autex.</i> 3.2 (Bonwetsch, 150–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-2)."},"methodius-autexusio/3.3":{"o":"ὁ δὲ ξίφος ἐγύμνου καὶ ἐπὶ τὸν ὅμοιον ἄνθρωπον ἐχώρει. καὶ ὁ μὲν φυγῇ τὴν σωτηρίαν πορίζειν ἥθελεν, ὁ δὲ διώκειν οὐκ ἐπαύετο, οὐδὲ τοῦ θυμοῦ κρατεῖν ἤθελε. καὶ τί δεῖ πλείονα λέγειν, ἀλλʼ ὅτι χωρήσας ἐπʼ αὐτὸν εὐθέως ἔπαιεν τῷ ξίφει; ὁ δʼ ἱκέτης τῷ πλησίον ἐγίνετο καὶ χεῖρας ἱκεσίας ὤρεγεν, καὶ τὴν μὲν ἐσθῆτα διδόναι ἤθελεν, μόνον δὲ τὸ ζῆν ἔχειν ἠξίου. ὁ δʼ οὐκ ἔθραυεν τὸν θυμόν, οὐδʼ ἠλέει τὸν ὁμογενῆ, οὐδὲ ἑαυτὸν διὰ τῆς εἰκόνος ἐν ἐκείνῳ βλέπειν ἤθελεν, ἀλλʼ ὡς ἄγριος θὴρ τῷ ξίφει τῆς βορᾶς ἤρχετο, ἤδη δὲ καὶ τὸ στόμα τῷ ὁμοίῳ προσέφερε σώματι· τοσοῦτος γὰρ ἠν τῷ θυμῷ. καὶ ἠν ἰδεῖν τὸν μὲν ἤδη κείμενον, τὸν δὲ λοιπὸν σκυλεύοντα καὶ μηδὲ γῇ σκεπάζοντα τὸ σῶμα, ὅ τῆς ἐσθῆτος ἐγύμνωσεν.","t":"Another drew a sword and went at a man like himself. The one wanted to save himself by flight, but the other did not stop pursuing, nor would he master his anger. Why say more? He went at him and at once struck him with the sword. The other became a suppliant to his neighbor and stretched out his hands in supplication, willing to give up his clothes and asking only to keep his life. But the other did not break off his anger, nor pity his kinsman, nor wish to see himself in him through the image, but like a savage beast began to make his meal with the sword, and was already putting his mouth to the body like his own, so great was his rage. And one could see the one already lying there, and the other stripping him and not even covering with earth the body he had stripped of its clothing.","f":"Methodius, <i>Autex.</i> 3.3 (Bonwetsch, 151; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-3)."},"methodius-autexusio/3.4":{"o":"πρὸς δὲ τούτοις ἕτερος προσῆν, ὅς τοῦ πλησίον γυναῖκα παίζειν ἤθελε, λῃστεύων γάμον ἀλλότριον καὶ ἐπὶ παράνομον κοίτην τραπῆναι παρορμῶν, τὸν γεγαμηκότα γνήσιον πατέρα γίνεσθαι μὴ θέλων.","t":"Besides these there was another who wanted to sport with his neighbor’s wife, plundering another man’s marriage and urging her to turn to an unlawful bed, not wishing the husband to become a true father.","f":"Methodius, <i>Autex.</i> 3.4 (Bonwetsch, 151–152; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-4)."},"methodius-autexusio/3.5":{"o":"ἐντεῦθεν καὶ ταῖς τραγῳδίαις πιστεύειν ἠρχόμην, καὶ τὸ Θυέστειον δεῖπνον ἀληθῶς ἐδόκει μοι γεγονέναι, πιστεύω δὲ καὶ τῇ Οἰδιπόδαο παρανόμῳ ἐπιμιξίᾳ, καὶ τῇ τῶν ἀδελφῶν διὰ ξίφους φιλονεικίᾳ οὐκ ἀπιστῶ.","t":"From this I began to believe the tragedies too: the supper of Thyestes truly seemed to me to have happened; I believe also in the unlawful union of Oedipus, and I do not disbelieve the brothers’ rivalry by the sword.","f":"Methodius, <i>Autex.</i> 3.5 (Bonwetsch, 152; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-5)."},"methodius-autexusio/3.6":{"o":"τοσούτων τοίνυν καὶ τοιούτων θεατὴς γενόμενος ἐγώ, πόθεν ταῦτα ἀναζητεῖν ἠρχόμην, τίς δὲ καὶ ἡ τῆς κινήσεως αὐτῶν ἀρχὴ καὶ τίς ὁ τοσαῦτα κακὰ ἀνθρώποις μηχανησάμενος, πόθεν τε ἠ εὕρεσις αὐτῶν καὶ τίς ὁ τούτων διδάσκαλος. καὶ τὸν μὲν θεὸν ποιητὴν τούτων λέγειν τολμᾶν οὐχ οἶός τε ἦν, ἀλλὰ μὴν οὐδὲ ἐξ αὐτοῦ τὴν ὑπόστασιν ἔχειν, οὐδὲ τὴν τοῦ εἷναι σύστασιν. πῶς γὰρ οἶόν τε ἠν ταῦτα περὶ θεοῦ ἐννοεῖν;","t":"Having been a spectator of so many such things, I began to inquire where they come from, what the origin of their motion is, who devised such great evils for men, where their invention came from, and who teaches them. I could not bring myself to dare to say that God is their maker, nor indeed that they have their subsistence, or the constitution of their being, from him. For how could one think such things of God?","f":"Methodius, <i>Autex.</i> 3.6 (Bonwetsch, 152; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-6)."},"methodius-autexusio/3.7":{"o":"ὅς μὲν γάρ ἐστιν ἀγαθὸς καὶ τῶν κρειττόνων ποιητής, τῶν δὲ φαύλων αὐτῷ πρόσεστιν οὐδέν· ἀλλʼ οὐδὲ τοῖς τοιούτοις χαίρειν πἐφυκεν, ἀπαγορεύει δὲ καὶ τὴν γένεσιν αὐτῶν, καὶ τοὺς μὲν χαίροντας τούτοις ἀποβάλλεται, τοὺς δὲ φεύγοντας αὐτὰ προσίεται. καὶ πῶς οὐκ ἄτοπον ἠν τὸν θεὸν τούτων λέγειν εἶναι δημιουργόν, τὸν ταῦτα παραιτούμενον; οὐδὲ γὰρ ἂν ἐβούλετο μὴ εἶναι αὐτά, εἰ πρῶτος αὐτῶν ποιητὴς ὑπῆρχεν αὐτός· τοὺς γὰρ προσιόντας αὐτῷ μιμητὰς αὐτοῦ γίνεσθαι θέλει.","t":"For he is good and the maker of better things, and nothing base belongs to him. Indeed, it is not his nature to rejoice in such things; he forbids them to come into being, rejects those who delight in them, and receives those who flee them. How, then, would it not be absurd to call God the creator of these things, when he refuses them? For he would not wish them not to exist if he himself were their first maker; and he wishes those who approach him to become imitators of him.","f":"Methodius, <i>Autex.</i> 3.7 (Bonwetsch, 152–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-7)."},"methodius-autexusio/3.8":{"o":"ὅθεν ἄλογον ἔδοξεν εἶναί μοι ταῦτα προσάπτειν αὐτῷ, ἢ ὡς ἐξ αὐτοῦ γεγονότα ἤ (εἰ καὶ τὰ μάλιστα συγχωρῆσαι δεῖ ἐξ οὐκ ὄντων δυνατὸν εἶναί τι γίνεσθαι) ὅτι καὶ τὰ κακὰ ἐποίησεν αὐτός. ὁ γὰρ »ἐκ τοῦ« οὐκ εἶναι εἰς τὸ εἶναι« αὐτὰ ποιήσας‘ οὐκ ἄν ἐκ τοῦ εἶναι εἰς τὸ μηκέτι εἶναι αὐτὰ ἀνῄρει πάλιν. ἤ τοῦτο λέγειν ὡς ἦν ποτε καιρός, ὅτε τοῖς κακοῖς ἔχαιρεν ὁ θεός, νῦν δὲ οὐκέτι; ὄπερ ἀδύνατον εἷναί μοι δοκεῖ, λέγειν τοῦτο περὶ θεοῦ· ἀνοίκειον γὰρ τῆς φύσεως αὐτοῦ τοῦτο προσαρμόζειν αὐτῷ.","t":"Therefore it seemed to me unreasonable to attach these things to him, either as having come from him, or (even if one must grant above all that it is possible for something to come into being from what is not) to say that he himself made evil things. For he who made them “from not being into being” would not destroy them again from being into no longer being. Or is one to say that there was once a time when God rejoiced in evils, but now no longer? That seems to me impossible to say of God; for it is foreign to his nature to attach this to him.","f":"Methodius, <i>Autex.</i> 3.8 (Bonwetsch, 153; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-8)."},"methodius-autexusio/3.9":{"o":"διόπερ ἔδοξέν μοι συν- υπάρχειν τι αὐτῷ, ᾧ τοὔνομα ὕλη, ἐξ ἠς τὰ ὅντα ἐδημιούργησεν, τέχνῃ σοφῇ διακρίνας καὶ διακοσμήσας καλῶς· ἐξ ἡς καὶ τὰ κακὰ εἶναι δοκεῖ. ἀποίου τε γὰρ καὶ ἀσχηματίστου οὔσης αὐτῆς, πρὸς δὲ τούτοις καὶ ἀτάκτως φερομένης, δεομένης τε τῆς τοῦ θεοῦ τέχνης, οὐκ ἐφθόνησεν οὑτος ὥστε διὰ παντὸς καταλιπεῖν αὐτὴν οὕτως φέρεσθαι, ἀλλὰ δημιουργεῖν ἤρχετο καὶ ἀπὸ τῶν χειρίστων αὐτῆς τὰ κάλλιστα διακρίνειν ἤθελεν, καὶ οὕτως γοῦν ἐδημιούργησεν ὅσα ἐξ αὐτῆς ἥρμοζεν θεῷ δημιουργεῖν. τὰ δʼ ὅσα αὐτῆς ὡς ἔπος εἰπεῖν τρυγώδη ἐτύγχανεν, ταῦτα ἀνάρμοστα ὄντα πρὸς δημιουργίαν ὡς εἶχεν κατέλιπεν, κατʼ οὐδὲν αὐτῷ προσήκοντα· ἐξ ὧν δοκεῖ μοι νῦν παρὰ ἀνθρώποις ἐπιρρεῖν τὰ κακά. οὕτως ἔδοξέν μοι εὖ ἔχειν φρονεῖν.","t":"Therefore it seemed to me that something coexists with him, whose name is matter, out of which he crafted the things that exist, distinguishing and ordering them well with wise art; and from it evils too seem to come. For since it was without quality and without form, and moreover was borne about in disorder and needed God’s art, he did not begrudge it, so as to leave it always to be borne about in this way, but began to craft it and wished to separate its finest parts from its worst; and so he crafted from it whatever it befitted God to craft. But whatever parts of it were, so to say, dregs, these, being unfit for crafting, he left as they were, since they were in no way fitting for him; and from them, it seems to me, evils now flow among men. This is how I thought it right to think.","f":"Methodius, <i>Autex.</i> 3.9 (Bonwetsch, 153–154; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/3-9)."},"methodius-autexusio/4.1":{"o":"ΟΡΘΟΔ. Τὴν μὲν προθυμίαν ἀποδέχομαι τὴν σήν, ὦ φίλε, καί σου τὴν περὶ τὸν λόγον σπουδὴν ἐπαινῶ· ὄτι δὲ περὶ τῶν ὄντων οὕτως διετέθης, ὡς ἄρα ἐξ ὑποκειμένης τινὸς οὐσίας ταῦτα ἐδημιούργησεν ὁ θεός, οὐ πάνυ τι μέμφομαι. ὡς ἀληθῶς γὰρ ἡ τῶν κακῶν γένεσις οὕτω τοὺς πολλοὺς διατεθῆναι ποιεῖ.","t":"Orthodox: I welcome your readiness, my friend, and praise your zeal for the discussion. That you have come to think about the things that exist in this way, namely that God crafted them out of some underlying substance, I do not much blame you. For truly the origin of evils makes most people think so.","f":"Methodius, <i>Autex.</i> 4.1 (Bonwetsch, 155; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/4-1)."},"methodius-autexusio/4.2":{"o":"καὶ γὰρ πρὸ σοῦ τε καὶ ἐμοῦ πολλοί τινες ἄνδρες ἱκανοὶ περὶ τούτου τὴν μεγίστην ζήτησιν ἐποιήσαντο. καὶ οἱ μὲν ὁμοίως διετέθησάν σοι, οἱ δʼ αὖ πάλιν τὸν θεὸν τούτων δημιουργὸν ἀπεφήναντο, σύγχρονον αὐτῷ ὑπόστασιν δοῦναι πεφοβημένοι· κάκεῖνοι ἐκ τοῦ φοβηθῆναι τῶν κακῶν ποιητὴν εἰπεῖν τὸν θεὸν σύγχρονον αὐτῷ δοῦναι τὴν ὕλην ἔδοξαν. καὶ συνέβη ἑκατέροις ἐκ τοῦ μὴ κατʼ ἐπιστήμην τοῦ ἀληθοῦς φοβηθῆναι τὸν θεὸν τὸ μὴ καλῶς εἰπεῖν.","t":"Indeed, before you and me many able men made the greatest inquiry about this. Some thought as you do; others again declared God the creator of these things, fearing to grant a substance coeval with him; and the former, from fear of calling God the maker of evils, thought fit to grant matter coeval with him. And it happened to both, through fearing God not according to knowledge of the truth, that they did not speak rightly.","f":"Methodius, <i>Autex.</i> 4.2 (Bonwetsch, 155; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/4-2)."},"methodius-autexusio/4.3":{"o":"ἔτεροι δὲ τὴν ἀρχὴν καὶ] περὶ τοῦ τοιούτου ζητεῖν παρῃτήσαντο, ὡς οὐκ ἔχοντος τέλος τοῦ τοιούτου ζητήματος. ἐμὲ δὲ τὰ κοινὰ τῆς πρὸς σὲ φιλίας παραιτεῖσθαι τὸ ζητούμενον οὐκ ἐᾷ· καὶ μάλιστα ὅτε τὴν προαίρεσιν ἀπαγγέλλεις τὴν σὴν, ὡς οὐ προλήψει κρατούμενος εἰ καὶ τὰ μάλιστα οὕτω πως ἐξ ὡν ὑπενόησας ἔδοξας ἔχειν τὰ πράγματα), ἀλλʼ ἐν ἐπιθυμίᾳ τῆς τοῦ ἀληθοῦς γνώσεως καθεστάναι λέγεις. ὅθεν προθύμως κἀγὼ ἐπὶ τὸν τῆς ζητήσεως τραπήσομαι λόγον.","t":"Others refused from the outset even to inquire about such a matter, as a question that has no end. But the bond of our common friendship does not allow me to refuse the inquiry, especially when you declare your intention, saying that you are not held by a prejudice (even though you thought, from what you supposed, that things were somewhat like this) but stand in desire of knowledge of the truth. So I too will gladly turn to the discussion of the inquiry.","f":"Methodius, <i>Autex.</i> 4.3 (Bonwetsch, 155–156; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/4-3)."},"methodius-autexusio/4.4":{"o":"βούλομαι δὲ καὶ τουτονὶ τὸν ἑταῖρον ἀκροατὴν γενέσθαι τῶν ἡμετέρων λόγων· καὶ γὰρ δοκεῖ πως κατά τι περὶ τούτων ὁμοίως σοὶ δοξάζειν καὶ αὐτός. διὸ κοινὸν πρὸς ἀμφοτέρους τὸν λόγον ποιεῖσθαι βούλομαι· ἅ γὰρ ἂν εἴποιμι πρὸς σὲ οὕτως ἔχοντα, ταῦτα καὶ πρὸς τοῦτον ὁμοίως λέξω. εἴ σοι τοίνυν ἀληθῶς περὶ τοῦ κρείττονος λέγειν εὐγνωμόνως δοκεῖ, πρὸς ἔκαστον ἀπόκριναι ὡν ἐρωτῶ· ἐκ γὰρ τούτων γενήσεται καὶ σὲ μὲν τὸ ἀληθὲς μανθάνειν, κἀμὲ δὲ μὴ μάτην τοὺς λόγους ποιεῖσθαι πρὸς σέ.","t":"I want this companion here also to be a hearer of our discussion, for he seems in some respect to hold opinions about these things like yours. That is why I want to address the discussion to you both in common; what I say to you, holding this view, I will say likewise to him. If, then, you truly wish to speak about the better course with good feeling, answer each of my questions; for from this it will come about that you learn the truth and that I do not address my words to you in vain.","f":"Methodius, <i>Autex.</i> 4.4 (Bonwetsch, 156; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/4-4)."},"methodius-autexusio/4.5":{"o":"ΟΥΑΔ. ταῦθʼ ἅπερ εἶπας πράττειν ἑτοίμως ἔχω, καὶ διὰ τοῦτο μετὰ πάσης προθυμίας ἐκεῖνα πυνθάνου, ἐξ ωνπερ νομίξεις δύνασθαί με τὴν ἐπιστήμην τοῦ κρείττονος μαθεῖν. οὐ γάρ μοι τὸ νικῆσαι πρόκειται κακῶς ἀλλὰ τὸ ἀληθὲς ἐκμαθεῖν καλῶς· οὕθεν ἔχου τὸ λοιπὸν τοῦ λογου.","t":"Valentinian: I am ready to do what you said, and so ask with all readiness the questions from which you think I can learn knowledge of the better. For my aim is not to win wrongly but to learn the truth rightly; so take up the rest of the discussion.","f":"Methodius, <i>Autex.</i> 4.5 (Bonwetsch, 156–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/4-5)."},"methodius-autexusio/5.1":{"o":"ΟΡΘΟΔ. Ὅτι μὲν οὖν ἀδύνατον ὑπάρχειν ἀγένητα δύο ἄμα, οὐδὲ σὲ ἀγνοεῖν νομίζω, εἰ καὶ τὰ μάλιστα δοκεῖς προλαβὼν τοῦτο προστεθεικέναι τῷ λόγῳ, τὸ πάντως ἐξ ἀνάγκης τὸ ἕτερον δεῖν λέγειν, ἢ ὅτι κεχώρισται τῆς ὕλης ὁ θεός, ἢ οὖ πάλιν ὅτι ἀμέριστος αὐτῆς τυγχάνει.","t":"Orthodox: That two unbegotten things cannot exist together, I think you yourself are not unaware, even though you seem to have anticipated this and added to your account that one of two things must necessarily be said: either that God is separate from matter, or again that he is indivisible from it.","f":"Methodius, <i>Autex.</i> 5.1 (Bonwetsch, 157; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/5-1)."},"methodius-autexusio/5.2":{"o":"εἰ μὲν οὖν ἡνῶσθαι τις αὐτὸν εἰπεῖν θέλοι, ἓν τὸ ἀγένητον λέξει. ἔκαστον γὰρ τούτων μέρος ἔσται τοῦ πλησίον· ἀλλήλων δὲ μέρη τυγχάνοντα οὐκ ἔσται ἀγένητα δύο, ἀλλʼ ἕν ἐκ διαφόρων συνεστός. οὐδὲ γὰρ τὸν ἄνθρωπον ἔχοντα διάφορα μέλη κατακερματίζομεν εἰς πολλὰ γενητά. ἀλλʼ εἰ, ὡς ὁ λόγος ἀπαιτεῖ, ἕν τι γενητὸν τὸν ἄνθρωπον πολυμερὲς πρὸς τοῦ θεοῦ γεγονέναι φαμέν, οὕτως ἀνάγκη, εἰ [μὲν] μὴ κεχώρισται τῆς ὕλης ὁ θεός, ἐν τὸ εἶναι λέγειν.","t":"If, then, someone wishes to say that he is united with it, he will be saying that the unbegotten is one. For each of these will be part of the other; and being parts of each other, they will not be two unbegottens, but one thing composed of different parts. For neither do we cut a man, who has different limbs, up into many begotten things. But if, as reason requires, we say that man has been made by God as one begotten thing with many parts, so it is necessary, if God is not separate from matter, to say that what exists is one.","f":"Methodius, <i>Autex.</i> 5.2 (Bonwetsch, 157–158; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/5-2)."},"methodius-autexusio/5.3":{"o":"εἰ δὲ κεχωρίσθαι φήσει τις, ἀνάγκη εἶναί τι τὸ ἀνὰ μέσον άμφοτέρων, ὅπερ καὶ τὸν χωρισμὸν αὐτῶν δείκνυσιν. ἀδύνατον γὰρ ἐν διαστάσει ἐξετάζεσθαί τι ἀπό τινος, οὐκ ὄντος ἑτέρου καθʼ ὃ ἡ διάστασις ἑκατέρου γίνεται.","t":"But if someone says that they are separated, there must be something between the two, which also shows their separation. For it is impossible for one thing to be examined as standing apart from another unless there is something else in respect of which the separation of each comes about.","f":"Methodius, <i>Autex.</i> 5.3 (Bonwetsch, 158; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/5-3)."},"methodius-autexusio/5.4":{"o":"ὅπερ οὐ μέχρι τούτου ἵσταται καὶ μόνου, ἀλλὰ καὶ πλείστων ὅσων. ὃν γὰρ ἐπὶ τῶν δύο ἀγενήτων εἴπαμεν λόγον, τοῦτον ἐξ ἀνάγκης ὁμοίως προχωρεῖν, εἰ τὰ ἀγένητα δοθείη τρία. καὶ γὰρ περὶ τούτων ἐροίμην ἄν, εἰ κεχώρισται ἀπʼ ἀλλήλων ἢ αὖ πάλιν ἕκαστον ἥνωται τῷ πλησίον.","t":"And this does not stop at this point alone, but goes on to ever so many. For the argument we stated about two unbegottens must necessarily proceed likewise if three unbegottens are granted. For about these too I would ask whether they are separated from one another, or again each is united with its neighbor.","f":"Methodius, <i>Autex.</i> 5.4 (Bonwetsch, 158–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/5-4)."},"methodius-autexusio/5.5":{"o":"εἰ μὲν γὰρ ἡνῶσθαί τις εἰπεῖν ἐθέλοι, τὸν αὐτὸν ἀκούσει τῷ πρώτῳ λογον. εἰ δʼ αὖ πάλιν κεχωρίσθαι, οὐ φεύξεται τὴν ἐξ ἀνάγκης τοῦ χωρίξοντος ὑπόστασιν.","t":"If someone wishes to say that they are united, he will hear the same argument as the first; if again that they are separated, he will not escape the necessary existence of what separates them.","f":"Methodius, <i>Autex.</i> 5.5 (Bonwetsch, 159; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/5-5)."},"methodius-autexusio/6.1":{"o":"Ἂν δʼ ἄρα τις καὶ τρίτον εἶναι λέξῃ λόγον ὡς ἁρμόζοντα περὶ τῶν ἀγενήτων λέγεσθαι, τουτέστιν τὸ μήτε κεχωρίσθαι τὸν θεὸν τῆς ὕλης μήτʼ αὖ πόλιν ὡς μέρη ἡνῶσθαι, εἶναι δὲ καθάπερ ἐν τόπῳ <ἐν> τῇ ὕλῃ τὸν θεὸν ἢ καὶ τὴν ὕλην ἐν τῷ θεῷ, τὸ ἀκουέτω, ὅτι ἐὰν τόπον τοῦ θεοῦ τὴν ὕλην εἴπωμεν, ἐξ ἀνάγκης αὐτὸν καὶ χωρητὸν λέγειν δεῖ καὶ πρὸς τῆς ὕλης περιγραφόμενον.","t":"And if someone says that there is a third account fitting to be given about the unbegottens, namely that God is neither separated from matter nor again united to it as parts, but that God is in matter as in a place, or matter in God, let him hear that if we call matter God’s place, we must necessarily say that he is contained and circumscribed by matter.","f":"Methodius, <i>Autex.</i> 6.1 (Bonwetsch, 159; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/6-1)."},"methodius-autexusio/6.2":{"o":"ἀλλὰ μὴν καὶ ὁμοίως αὐτὸν τῇ ὕλῃ ἀτάκτως φέρεσθαι δεῖ, μὴ ἵστασθαι δέ, μηδὲ μένειν αὐτὸν ἐφʼ ἑαυτοῦ ἀνάγκη, τοῦ ἐν ᾦ ἐστιν ἄλλοτε ἄλλως φερομένου. πρὸς δὲ τούτοις καὶ ἐν χείροσι γεγονέναι τὸν θεὸν εἰπεῖν ἀναγκη. εἰ γάρ ποτε ἄκοσμος ἦν ἡ ὕλη, ἐκόσμησεν δὲ αὐτήν, εἰς τὸ κρεῖττον τρέψαι προαιρούμενος, ἧν ποτε ὄτʼ ἐν ἀκοσμήτοις ἡν ὁ θεός.","t":"Moreover, he must likewise be borne about in disorder together with matter, and necessarily neither stand still nor remain by himself, since that in which he is is borne about now one way and now another. Besides this, one must say that God was once among worse things. For if matter was once unordered, and he ordered it, choosing to turn it to the better, there was a time when God was among unordered things.","f":"Methodius, <i>Autex.</i> 6.2 (Bonwetsch, 159–160; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/6-2)."},"methodius-autexusio/6.3":{"o":"δικαίως δʼ ἂν καὶ τοῦτο ἐροίμην, πότερον ἐπλήρου τὴν ὕλην ὁ θεὸς ἢ ἐν μέρει τινὶ ὑπῆρχεν αὐτῆς. εἰ μὲν γὰρ ἐν μέρει τινὶ τῆς ὕλης εἰπεῖν τις ἐθέλοι τὸν θεόν, πλεῖστον ὅσον μικρότερον αὐτὸν τῆς ὕλης λέγει, εἴ γε δὴ μέρος αὐτῆς ὅλον ἐχώρησεν τὸν θεόν. εἰ δὲ ἐν πάσῃ εἶναι λέγοι καὶ διʼ ὅλης κεχωρηκέναι τῆς ὕλης, πῶς ταύτην ἐδημιούργησεν φρασάτω. ἀνάγκη γὰρ ἢ συστολήν τινα τοῦ θεοῦ λέγειν, ἧς γενομένης ἐδημιούργει ἐκεῖνο ἀφʼ οὗ ὑπεχώρησεν, ἢ καὶ ἑαυτὸν τῇ συνδημιουργεῖν, οὑκ ἔχοντα ὑποχωρήσεως τόπον.","t":"I might rightly ask this too: whether God filled matter or was in some part of it. If someone wishes to say that God was in some part of matter, he makes him far smaller than matter, if indeed a part of it contained the whole of God. If he says that he was in all of it and pervaded the whole of matter, let him explain how he crafted it. For one must say either that there was some contraction of God, after which he crafted that from which he had withdrawn, or that he crafted himself together with matter, having no place to withdraw to.","f":"Methodius, <i>Autex.</i> 6.3 (Bonwetsch, 160; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/6-3)."},"methodius-autexusio/6.4":{"o":"εἰ δὲ τὴν ὕλην ἐν τῷ θεῷ εἶναί τις λέξει, ὁμοίως ἐξετάζειν δεῖ, πότερον ὡς διισταμένου αὐτοῦ ἀφʼ ἑαυτοῦ, καὶ ὤσπερ ἐν ἀέρι ζῴων ὑπάρχει γένη, διαιρουμένου καὶ μεριζομένου αὐτοῦ εἰς ὑποδοχὴν τῶν γινομένων ἐν αὐτῷ, ἢ ὡς ἐν τόπῳ, τουτέστιν ὥσπερ ἐν γῇ ὕδωρ.","t":"If someone says that matter is in God, we must likewise examine whether it is as though he were separated from himself and divided and parted to receive the things that come to be in him, as kinds of living creatures exist in the air, or as in a place, that is, as water in earth.","f":"Methodius, <i>Autex.</i> 6.4 (Bonwetsch, 160–161; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/6-4)."},"methodius-autexusio/6.5":{"o":"εἰ μὲν γὰρ εἴποιμεν ὡς ἐν ἀέρι, μεριστὸν ἀνάγκη τὸν θεὸν εἰπεῖν· εἰ δʼ ὥσπερ έν γῇ ὕδωρ, ἦν δὲ ἄτακτος ἡ ὕλη καὶ ἀκόσμητος, πρὸς δὲ τούτοις ἔχουσα καὶ κακά, τὸν θεὸν λέγειν ἀνάγκη τόπον εἶναι τῶν ἀκοσμήτων καὶ τῶν κακῶν. ὅπερ οὐκ εὔφημον εἶναί μοι δοκεῖ, ἐπισφαλὲς δὲ μᾶλλον. ὕλην γὰρ εἶναι θέλεις, ἵνα μὴ τῶν κακῶν ποιητὴν εἴπῃς τὸν θεόν, καὶ τοῦτο φεύγειν προαιρούμενος δοχεῖον αὐτὸν τῶν κακῶν εἶναι λέγεις.","t":"For if we said “as in the air,” we must say that God is divisible; but if “as water in earth,” then, since matter was disordered and unarranged and moreover contained evils, we must say that God is the place of unordered things and of evils. That seems to me not reverent, but rather dangerous. For you want matter to exist so that you may not call God the maker of evils; and choosing to avoid this, you say that he is the receptacle of evils.","f":"Methodius, <i>Autex.</i> 6.5 (Bonwetsch, 161; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/6-5)."},"methodius-autexusio/6.6":{"o":"Εἰ μὲν οὖν τὴν ὕλην ἐκ τῶν ὑποστάντων γενητῶν ὑπονοεῖν ἀγένητον ὑπάρχειν ἔλεγες, πολὺν ἂν περὶ αὐτῆς ἐποιησάμην λόγον εἰς ἀπόδειξιν τοῦ ὅτι ἀδύνατον ὑπάρχειν αὐτὴν ἀγένητον. ἐπεὶ δὲ τὴν τῶν κακῶν γένεσιν αἰτίαν φᾐς εἶναι τῆς τοιαύτης ὑπονοίας, διὰ τοῦτο ἐπὶ τὴν ἐξέτασιν τούτων ἔρχεσθαί μοι δοκῶ. φανεροῦ γὰρ γινομένου τῷ λόγῳ καθʼ ὃν τρόπον ἐστὶ τὰ κακά, καὶ ὅτι οὐχ οἷόν τέ ἐστιν ἀναίτιον τῶν κακῶν εἰπεῖν τὸν θεὸν ἐκ τοῦ ὕλην αὐτῷ ὑποτιθέναι, τὴν τοιαύτην ὑπόνοιαν ἀναιρεῖσθαί μοι δοκεῖ.","t":"If, then, you had said that you suppose matter to be unbegotten on the basis of the begotten things that have come into existence, I would have spoken at length about it to prove that it cannot be unbegotten. But since you say that the origin of evils is the reason for such a supposition, I think I should come to the examination of these. For when the argument makes clear in what way evils exist, and that it is not possible to call God guiltless of evils by supposing matter alongside him, such a supposition seems to me to be done away with.","f":"Methodius, <i>Autex.</i> 6.6 (Bonwetsch, 161–162; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/6-6)."},"methodius-autexusio/7.1":{"o":"Φῂς τοίνυν ἄποιον ὕλην συνυπάρχειν τῷ θεῷ, ἐξ ἡς τὴν τοῦ κόσμου γένεσιν ἐδημιούργησεν; ΟΥΑΔ. οὕτω μοι δοκεῖ.","t":"Do you say, then, that matter without qualities coexists with God, out of which he crafted the coming into being of the world? Valentinian: So I think.","f":"Methodius, <i>Autex.</i> 7.1 (Bonwetsch, 162; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-1)."},"methodius-autexusio/7.2":{"o":"ΟΡΘΟΔ. Οὐκοῦν εἰ ἄποιος ἐτύγχανεν ἡ ὕλη, γέγονεν δὲ ὁ κόσμος πρὸς τοῦ θεοῦ, ἐν δὲ τῷ κόσμῳ αἱ ποιότητες, τῶν ποιοτήτων γέγονεν ποιητὴς ὁ θεος; ΟΥΑΔ. Οὕτως ἔχει.","t":"Orthodox: Then if matter was without qualities, and the world came into being from God, and the qualities are in the world, God has become the maker of the qualities? Valentinian: That is so.","f":"Methodius, <i>Autex.</i> 7.2 (Bonwetsch, 162; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-2)."},"methodius-autexusio/7.3":{"o":"ΟΡΘΟΔ. Ἐπεὶ δέ σου καὶ λέγοντος πρόσθεν ἤκουον ὡς ἀδύνατον ἐξ οὐκ ὄντων γίνεσθαί τι, πρὸς τὴν ἐρώτησιν ἀπόκριναι τὴν ἐμήν· δοκεῖ σοι τὰς τοῦ κόσμου ποιότητας μὴ ἐξ ὑποκειμένων Ποιοτήτων γεγονεναι; ΟΓΑΛ. Δοκεῖ. ΟΡΘΟΔ. Ἕτερον δέ τι παρὰ τὰς οὐσίας ὑπάρχειν αὐτάς; ΟΓΑΛ. Οὕτως ἔχει.","t":"Orthodox: Since I heard you say earlier that it is impossible for anything to come into being from things that are not, answer my question. Do you think that the qualities of the world did not come from underlying qualities? Valentinian: I do. Orthodox: And that they are something other than substances? Valentinian: That is so.","f":"Methodius, <i>Autex.</i> 7.3 (Bonwetsch, 162–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-3)."},"methodius-autexusio/7.4":{"o":"ΟΡΘΟΔ. οὐκοῦν εἰ μήτε ἐξ ὑποκειμένων ποιοτήτων τὰς ποιότητας ἐδημιούργησεν ὁ θεὸς, μήτε ἐκ τῶν οὐσιῶν ὑπάρχουσιν, τῷ μηδὲ οὐσίας αὐτὰς εἶναι, ἐκ μὴ ὄντων αὐτὰς ὑπὸ τοῦ θεοῦ γεγονέναι ἀνάγκη εἰπεῖν. ὅθεν περιττῶς ἐδόκεις μοι λέγειν ἀδύνατον εἶναι δοξάζειν ἐξ οὐκ ὅντων γεγονέναι τι πρὸς τοῦ θεοῦ.","t":"Orthodox: Then if God neither crafted the qualities from underlying qualities, nor do they exist from the substances, since they are not substances, we must say that they came into being from God out of things that are not. So it seemed to me that you spoke needlessly in saying that it is impossible to hold that anything came into being from God out of things that are not.","f":"Methodius, <i>Autex.</i> 7.4 (Bonwetsch, 163; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-4)."},"methodius-autexusio/7.5":{"o":"ἀλλʼ ὁ μὲν περὶ τούτου λόγος ὧδε ἐχέτω. καὶ γὰρ παρʼ ἡμῖν ὁρῶμεν ἀνθρώπους ἐξ οὐκ ὄντων ποιοῦντάς τινα, εἰ καὶ τὰ μάλιστα δοκοῦσιν οὑτοι ποιεῖν ἴν τινι. οἶον ἐπὶ τῶν ἀρχιτεκτόνων τὸ παράδειγμα λάβωμεν· καὶ γὰρ καὶ] οὗτοι ποιοῦσιν πόλεις οὐκ ἐκ πόλεων καὶ ναοὺς ὁμοίως οὐκ ἐκ ναῶν.","t":"But let the argument on this point stand thus. For among ourselves too we see men making some things out of things that are not, even though they seem above all to be making them in something. Let us take the example of builders: they make cities not out of cities, and likewise temples not out of temples.","f":"Methodius, <i>Autex.</i> 7.5 (Bonwetsch, 163; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-5)."},"methodius-autexusio/7.6":{"o":"εἰ δʼ, ὅτι τούτοις οὐσίαι ὑπόκεινται, οἴει ἐξ ὄντων αὐτοὺς ταῦτα ποιεῖν, σφάλλῃ τῷ λόγῳ. οὐδὲ γὰρ ἡ οὐσία ἐστὶν ἡ ποιοῦσα τὴν πόλιν ἢ αὖ πάλιν τοὺς ναούς, ἀλλʼ ἡ περὶ τὴν οὐσίαν τέχνη· ἡ δὲ τέχνη οὐκ ἐξ ὑποκειμένης τινὸς ἐν ταῖς οὐσίαις τέχνης γίνεται, ἀλλʼ ἐξ οὐκ οὔσης ἐν αὐταῖς γίνεται.","t":"But if you think that because substances underlie these things they make them out of things that are, you are mistaken in your reasoning. For it is not the substance that makes the city, or again the temples, but the art applied to the substance; and the art does not come from some art underlying in the substances, but comes from what is not in them.","f":"Methodius, <i>Autex.</i> 7.6 (Bonwetsch, 163–164; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-6)."},"methodius-autexusio/7.7":{"o":"ἀπαντήσειν δέ μοι δοκεῖς οὕτω τῷ λόγῳ, ὅτι ὁ τεχνίτης ἐξ ἡς ἔχει τέχνης τὴν ἐν τῇ οὐσίᾳ τέχνην ποιεῖ. πρὸς δὲ τοῦτο λέγεσθαι τοῦτʼ εὐ ἔχειν μοι δοκεῖ, ὅτι οὐδὲ ἐν τῷ ἀνθρώπῳ ἕκ τινος ὑποκειμένης τέχνης προσγίνεται. οὐδὲ γὰρ ἔνεστιν αὐτὴν ἐφʼ ἐαυτῆς οὖσαν δοῦναι τὴν τὴν τῶν γὰρ συμβεβηκότων ἐστὶ καὶ τῶν τότε τὸ εῖναι λαγχανόντων, ὁπόταν ἐν ούσίᾳ τινὶ γένηται.","t":"You seem likely to meet the argument this way: that the craftsman makes the art in the substance from the art he has. To this it seems to me well to say that in man too it does not come from some underlying art. For it is not possible for art to be given as existing by itself; for it belongs to the accidents and to things that receive being only when they come to be in some substance.","f":"Methodius, <i>Autex.</i> 7.7 (Bonwetsch, 164; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-7)."},"methodius-autexusio/7.8":{"o":"ὁ μὲν γὰρ ἄνθρωπος καὶ χωρὶς τῆς άρχιτεκτονικῆς ἔσται. ἡ δʼ οὐκ ἔσται, ἐὰν μὴ πρότερον ἄνθρωπος ᾖ. ὅθεν τὰς τέχνας ἐξ οὐκ ὄντων εἰς ἀνθρώπους πεφυκέναι γίνεσθαι λέγειν ἀναγκαῖον.","t":"For a man will exist even without the art of building, but it will not exist unless there is first a man. Hence one must say that the arts naturally come to be in men out of things that are not.","f":"Methodius, <i>Autex.</i> 7.8 (Bonwetsch, 164; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-8)."},"methodius-autexusio/7.9":{"o":"εἰ τοίνυν τοῦτο οὕτως ἔχον ἐπʼ ἀνθρώπων ἐδείξαμεν, πῶς ούχὶ προσῆκε τὸν θεὸν μὴ μόνον ποιότητας ἐξ οὐκ ὄντων φάναι δύνασθαι ποιεῖν άλλὰ καὶ οὐσίας; τῷ γὰρ δυνατὸν φανῆναι γίνεσθαί τι ἐξ οὐκ ὄντων τὸ καὶ τὰς οὐσίας οὕτως ἔχειν δείκνυται.","t":"If, then, we have shown this to be so in the case of men, why was it not fitting to say that God can make not only qualities but also substances out of things that are not? For by its appearing possible for something to come into being out of things that are not, it is shown that the same holds for substances.","f":"Methodius, <i>Autex.</i> 7.9 (Bonwetsch, 164; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/7-9)."},"methodius-autexusio/8.1":{"o":"Ἐπειδὴ δὲ πόθος ἐστί σοι περὶ τῆς τῶν κακῶν γενέσεως ζητεῖν, ἐπὶ τὸν τούτων ἐλεύσομαι λόγον. καί σου βραχέα πυθέσθαι βούλομαι. — τὰ κακὰ πότερον οὐσίαι σοι δοκοῦσιν εἶναι ἢ ποιότητες ουσιων; ΟΥΑΔ. Ποιότητες οὐσιῶν εὐ ἔχειν λέγειν μοι δοκεῖ. ΟΡΘΟΔ. Ἠ δὲ ὕλη ἀποιος ἦν καὶ ἀσχημάτιστος; ΟΥΑΔ. Οὕτως προλαβὼν ἐξεῖπον τῷ λόγῳ.","t":"But since you long to inquire about the origin of evils, I will come to the discussion of these, and I want to ask you a few questions. Do evils seem to you to be substances, or qualities of substances? Valentinian: It seems to me right to say qualities of substances. Orthodox: And matter was without qualities and without form? Valentinian: So I stated earlier in the discussion.","f":"Methodius, <i>Autex.</i> 8.1 (Bonwetsch, 164–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-1)."},"methodius-autexusio/8.10":{"o":"εἰ δὲ οὐσίαι τὰ κακά, κακὸν δὲ ὁ φόνος, ούσία ὁ φόνος· ἀλλὰ μὴν ὁ φόνος ἐνέργεια ὑπάρχει τινός, οὐκ ἔστιν ἄρα οὐσία ὁ φόνος. εἰ δὲ τὸν ἐνεργοῦντα οὐσίαν εἶναι θέλεις, σύμφημι κἀγώ. οἶον ἄνθρωπος ὁ φονεύς, καθʼ ὃν μὲν λόγον ἄνθρωπός ἐστιν, ὑπάρχει οὐσία· ὁ δὲ φόνος ὃν ποιεῖ οὐκ ἔστιν οὐσία, ἀλλʼ ἔργον τι τῆς οὐσίας.","t":"And if evils are substances, and murder is an evil, murder is a substance; but murder is an activity of someone; murder, then, is not a substance. If you want the one acting to be a substance, I agree too. For example, the murderer is a man: in so far as he is a man, he is a substance; but the murder he commits is not a substance, but a work of the substance.","f":"Methodius, <i>Autex.</i> 8.10 (Bonwetsch, 166–167; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-10)."},"methodius-autexusio/8.11":{"o":"λέγομεν γε τὸν ἄνθρωπον ποτὲ μὲν κακὸν διὰ τὸ φονεύειν, ποτὲ δʼ αὖ πάλιν διὰ τὸ εὐεργετεῖν ἀγαθόν. καὶ πέπλεκται ταῦτα τὰ ὀνόματα τῇ οὐσίᾳ ἐκ τῶν συμβεβηκότων αὐτῇ, ἅτινα οὐκ ἔστιν αὐτή. οὔτε γὰρ ἐστὶν φόνος ἡ οὐσία οὔτʼ αὖ πάλιν ἡ] μοιχεία οὔτε τι τῶν ὁμοίων κακῶν. ἀλλʼ ὥσπερ ἀπὸ τῆς γραμματικῆς ὁ γραμματικὸς λέγεται καὶ ἀπὸ τῆς ῥητορικῆς ὁ ῥήτωρ καὶ ἀπὸ τῆς ἰατρικῆς ὁ ἰατρός, τῆς οὐσίας οὔτε ἰατρικῆς οὔσης οὔτε μὴν ῥητορικῆς οὔτε γραμματικῆς. ἀλλʼ ἀπὸ τῶν συμβεβηκότων αὐτῇ τὴν προσηγορίαν λαμβανούσης, ἀφ ὧν οὔτως, ὀνομάζεσθαι δοκεῖ, οὐδʼ ὁπότερον αὐτῶν οὐσα, ὁμοίως φαίνεται καὶ ἀπὸ τῶν δοκούντων εἶναι κακῶν τὴν οὐσίαν ὄνομα προσλαμβάνειν, οὐδʼ ὁπότερον οὖσαν αὐτῶν.","t":"We call a man sometimes evil because he murders, and again sometimes good because he does good. And these names are attached to the substance from its accidents, which it is not itself. For the substance is neither murder nor again adultery, nor any of the like evils. But just as the grammarian is named from grammar, the orator from oratory, and the physician from medicine, though the substance is neither medicine nor oratory nor grammar but receives its title from its accidents, from which it seems to be named while being neither of them, so too the substance appears to take a name from what seem to be evils, while being neither of them.","f":"Methodius, <i>Autex.</i> 8.11 (Bonwetsch, 167; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-11)."},"methodius-autexusio/8.12":{"o":"καί μοι ὁμοίως ἐπινόησον, εἴ τινα ἕτερον ἀναπλάττεις ἐν τῷ νῷ τῶν κακῶν τοῖς ἀνθρώποις αἴτιον, ὡς κἀκεῖνος, καθὸ ἐν τούτοις ἐνεργεῖ καὶ ὑποβάλλει ποιεῖν τὰ κακά, ἔστι καὶ αὐτὸς κακὸς ἐξ ὡν ποιεῖ. διὰ τοῦτο γὰρ κἀκεῖνος κακὸς εἶναι λέγεται, ὄτι τῶν κακῶν ἐστι ποιητής. ἅ δέ τις ποιεῖ, οὐκ ἔστιν αὐτός, ἀλλʼ ἐνέργειαι αὐτοῦ, ἀφʼ ὦν τὴν προσηγορίαν τοῦ κακὸς λέγεσθαι λαμβάνεὶ.","t":"And consider likewise, if you picture in your mind some other being as the cause of evils to men, that he too, in so far as he acts in them and suggests that they do evil, is himself evil from what he does. For that one too is called evil for this reason, that he is the maker of evils. But what someone does is not himself, but his activities, from which he receives the title of being called evil.","f":"Methodius, <i>Autex.</i> 8.12 (Bonwetsch, 167–168; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-12)."},"methodius-autexusio/8.13":{"o":"εἰ γὰρ αὐτὸν ὐπάρχειν εἴποιμεν ἂν ποιεῖ, ποιεῖ δὲ φόνους καὶ μοιχείας καὶ κλοπὰς καὶ ὄσα τούτοις ὅμοια, αὑτὸς ἔσται ταῦτα. εἰ δὲ ταῦτʼ ἐστιν αὐτός, ταῦτα δʼ ὅτε γίνεται τὴν σύστασιν ἔχει, οὐ γινόμενα δὲ καὶ τοῦ εἶναι παύεται, γίνεται δὲ ταῦτα πρὸς ἀνθρώπων, ἔσονται τούτων οἱ ἄνθρωποι ποιηταὶ καὶ τοῦ εἶναι καὶ τοῦ μηκέτι εἶναι αἴτιοι.","t":"For if we were to say that he is what he does, and he does murders and adulteries and thefts and whatever is like them, he himself will be these things. But if he is these things, and these things have their constitution when they happen, and when they do not happen cease to be, and these things are done by men, then men will be their makers and the causes of his being and no longer being.","f":"Methodius, <i>Autex.</i> 8.13 (Bonwetsch, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-13)."},"methodius-autexusio/8.14":{"o":"εἰ δὲ ταῦτα αὐτοῦ ἐνεργείας εἶναι φῄς, ἐξ ὡν ποιεῖ τὸ κακὸς εἶναι ἔχει, οὐκ ἐξ ὦν έστιν οὐσία. κακὸν δὲ εἴπομεν λέγεσθαι ἀπὸ τῶν συμβεβηκότων τῇ","t":"But if you say that these are his activities, he has his being evil from what he does, not from what he is as a substance. And we said that evil is so called from the accidents of the","f":"Methodius, <i>Autex.</i> 8.14 (Bonwetsch, 168; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-14)."},"methodius-autexusio/8.15":{"o":"οὐσίᾳ, ἅτινα οὐκ ἔστιν ἡ οὐσία, ὡς ἀπὸ τῆς ἰατρικῆς ὁ ἰατρός. εἰ δὲ ἐξ ὡν ἐνεργεῖ κακὸς ὑπάρχει κακός, ἃ δὲ ἐνεργεῖ ἀρχὴν τοῦ εἶναι λαμβάνει, ἤρξατο κἀκεῖνος εἶναι κακός, ἤρξατο δὲ καὶ ταυτὶ τὰ κακά. εἱ δὲ οὕτως ἔχει, οὐκ ἔσται ἀνάρχως κακός, οὐδʼ ἀγένητα τὰ κακά, τῷ γενητὰ πρὸς αὐτοῦ εἶναι φάναι.","t":"substance, which the substance is not, as the physician is named from medicine. But if he is evil from what he does, and what he does receives a beginning of being, then he too began to be evil, and these evils also began. And if this is so, he will not be evil without beginning, nor will evils be unbegotten, since they are said to come into being from him.","f":"Methodius, <i>Autex.</i> 8.15 (Bonwetsch, 168–169; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-15)."},"methodius-autexusio/8.2":{"o":"ΟΡΘΟΔ. Οὑκοῦν εἰ τὰ κακὰ ποιότητες ὑπάρχουσιν οὐσιῶν, ἡ δὲ ὕλη ἄποιος ἦν, τῶν δὲ ποιοτήτων ποιητὴν εἶπας τὸν θεὸν εἶναι, ἔσται καὶ τῶν κακῶν δημιουργὸς ὁ θεός. ὅτε τοίνυν οὑδʼ οὕτως ἀναίτιον τῶν κακῶν δυνατὸν εἰπεῖν τὸν θεόν, ὕλην αὐτῷ προσάπτειν περιττὸν εἶναί μοι δοκεῖ. εἰ δέ τι πρὸς ταῦτα λέγειν ἔχεις, ἄρχου τοῦ λόγου. — εἰ μὲν ἐκ φιλονεικίας ἡμῖν ἡ ζήτησις ἐγίνετο, οὐκ ἂν δεύτερον περὶ τῶν κακῶν ἠξίουν ὁρίζεσθαι· ἐπεὶ δὲ φιλίας ἕνεκα μᾶλλον καὶ τῆς πρὸς τὸν πλησίον ὠφελείας τὴν ἐξέτασιν ποιούμεθα τῶν λόγων, ἄνωθεν περὶ τούτων ὁρίζεσθαι ἀξιῶ συγχωρεῖν.","t":"Orthodox: Then if evils are qualities of substances, and matter was without qualities, and you said that God is the maker of the qualities, God will be the creator of evils too. Since, then, it is not possible even in this way to call God guiltless of evils, it seems to me superfluous to attach matter to him. But if you have something to say to this, begin. — If our inquiry were being conducted out of love of victory, I would not ask to define the matter of evils a second time; but since we are examining the arguments rather for friendship’s sake and for the benefit of our neighbor, I ask you to allow us to define these things from the beginning.","f":"Methodius, <i>Autex.</i> 8.2 (Bonwetsch, 165; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-2)."},"methodius-autexusio/8.3":{"o":"ΟΥΑΔ. Τὴν μὲν προαίρεσιν τὴν ἐμὴν ἐκ πολλοῦ σοι φανερὰν εἶναι δοκῶ καὶ τὴν ἐν τοῖς λόγοις σπουδήν, ὅτι οὐ πιθανῶς εἰπὼν ψεῦδος νικῆσαι θέλω, ἀλλὰ δειχθῆναι τὴν ἀλήθειαν μετὰ ἀκριβοῦς ἐξετάσεως, καὶ σὲ δὲ οὔτω διακεῖσθαι σαφῶς ἐπίσταμαι· ὅθεν οἵῳ τρόπῳ χρώμενος νομίζεις δύνασθαι τὸ ἀληθὲς εὑρεῖν, τούτῳ χρῆσαι μηδὲν δυσωπούμενος. οὐ γὰρ σεαυτὸν ὠφελήσεις μόνον χρησάμενος τῷ κρείττονι, ἀλλὰ πάντως κἀμὲ περὶ ὧν ἀγνοῶ σαφῶς.","t":"Valentinian: I think my intention and my zeal in the discussion have long been plain to you: I do not wish to win by speaking falsehood persuasively, but for the truth to be shown with careful examination; and I know clearly that you are of the same mind. So use whatever method you think can find the truth, without any hesitation. For in using the better course you will benefit not only yourself but surely me too about what I do not know.","f":"Methodius, <i>Autex.</i> 8.3 (Bonwetsch, 165–166; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-3)."},"methodius-autexusio/8.4":{"o":"ΟΡΘΟΔ. Παραστῆσαί μοι δοκεῖς καὶ τὰ κακὰ οὐσίας ὑπάρχειν τινάς· οὐ γὰρ ἐκτὸς οὐσιῶν αὐτὰ ὅντα βλέπω. ἐπεὶ τοίνυν, ὠ οὑτος, καὶ τὰ κακὰ οὐσίας εἶναι λέγεις, ἀνάγκη τὸν τῆς οὐσίας ἐξετάζειν λόγον. δοκεῖ σοι τὴν οὐσίαν σωματικήν τινα σύστασιν εἶναι; ΟΥΑΔ. Δοκεῖ.","t":"Orthodox: You seem to me to be maintaining that evils too are certain substances; for I do not see them existing apart from substances. Since, then, my good man, you say that evils too are substances, we must examine the definition of substance. Does substance seem to you to be some bodily constitution? Valentinian: It does.","f":"Methodius, <i>Autex.</i> 8.4 (Bonwetsch, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-4)."},"methodius-autexusio/8.5":{"o":"ΟΡΘΟΔ. Ἡ δὲ σωματικὴ σύστασις αὐτὴ ἐφʼ ἑαυτῆς ὑπάρχει οὐ δεομένη τινὸς οὗ γενομένου τὸ εἶναι λήψεται; ΟΥΑΔ. Οὕτως ἔχει.","t":"Orthodox: And does the bodily constitution exist by itself, not needing anything in which it comes to be in order to receive its being? Valentinian: That is so.","f":"Methodius, <i>Autex.</i> 8.5 (Bonwetsch, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-5)."},"methodius-autexusio/8.6":{"o":"ΟΡΘΟΔ. δοκεῖ δέ σοι τὰ κακὰ ἐνεργείας εἶναί τινος; ΟΥΑΛ. Οὕτω μοι φαίνεται.","t":"Orthodox: And do evils seem to you to be activities of someone? Valentinian: So it appears to me.","f":"Methodius, <i>Autex.</i> 8.6 (Bonwetsch, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-6)."},"methodius-autexusio/8.7":{"o":"ΟΡΘΟΔ. Αἱ δὲ ἐνέργειαι τότε τὸ εἶναι λαμβάνουσιν, ὁπότʼ ἂν ὸ ἐνεργῶν παρῇ; ΟΥΔΔ. Οὕτως ἔχει.","t":"Orthodox: And do activities receive their being only when the one acting is present? Valentinian: That is so.","f":"Methodius, <i>Autex.</i> 8.7 (Bonwetsch, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-7)."},"methodius-autexusio/8.8":{"o":"ΟΡΘΟΔ. Οὐκ ὄντος δὲ τοῦ ἐνεργοῦντος, οὐδʼ ὅπερ ἐνεργεῖ ἐσται ποτέ; ΟΥΑΛ. Οὐκ ἔσται.","t":"Orthodox: And if the one acting does not exist, neither will what he does ever exist? Valentinian: It will not.","f":"Methodius, <i>Autex.</i> 8.8 (Bonwetsch, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-8)."},"methodius-autexusio/8.9":{"o":"ΟΡΘΟΔ. Οὑκοῦν εἰ ἠ οὐσία σωματική τίς ἐστι σύστασις, ἡ δὲ σωματικὴ σύστασις οὐ δεῖταί τινος ἐν ᾠ γενομένη τὸ εἶναι λήψεται, τὰ δὲ κακὰ ἐνέργειαι ὑπάρχουσί τινος, οἱ δὲ ἐνέργειαι δέονταί τινος ἐν ᾠ γενόμεναι τὸ εἶναι λαμβάνουσιν, οὐκ ἔσονται <αὐταὶ αἱ> οὐσίαι τὰ κακά.","t":"Orthodox: Then if substance is some bodily constitution, and the bodily constitution does not need anything in which it comes to be in order to receive its being, while evils are activities of someone, and activities need something in which they come to be in order to receive their being, evils will not themselves be substances.","f":"Methodius, <i>Autex.</i> 8.9 (Bonwetsch, 166; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/8-9)."},"methodius-autexusio/9.1":{"o":"Σ. Ἀλλὰ τὸ μὲν πρὸς τὸν ἑταῖρον, ὡ φίλε, λόγον ἱκανῶς μοι πεποιηκέναι δοκεῖς. ἐξ ὧν γὰρ προλαβὼν ἔδωκε τῷ λόγῳ, ἐκ τούτων συνάγειν ἔδοξας καλῶς. ὡς ἀληθῶς γάρ, εἰ ἄποιος ἐτύγχανεν ἡ ὕλη, τῶν δὲ ποιοτήτων δημιουργὸς ὑπάρχει ὁ θεός, ποιότητες δὲ τὰ κακά, τῶν κακῶν ἔσται ποιητὴς ὁ θεός.","t":"Companion: You seem to me, my friend, to have answered our companion sufficiently. You appeared to draw your conclusions well from what he had granted beforehand in the discussion. For truly, if matter was without qualities, and God is the creator of the qualities, and evils are qualities, God will be the maker of evils.","f":"Methodius, <i>Autex.</i> 9.1 (Bonwetsch, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/9-1)."},"methodius-autexusio/9.2":{"o":"ὁ μὲν λόγος πρὸς ἐκεῖνον εἰρήσθω καλῶς, ἐμοὶ δὲ ψεῦδος δοκεῖ τὴν ὕλην ἄποιον εἶναι λέγειν. οὐδὲ γὰρ ἔνεστιν εἰπεῖν περὶ ἡστινοσοῦν οὐσίας ὡς ἔστιν ἄποιος. ἀλλὰ μὴν καὶ ἐν ᾠ ἄποιον εἶναι λέγει τὴν ποιότητα αὐτῆς μηνύει, ὁποία ἐστὶν ἡ ὕλη διαγραφόμενος, ὅπερ ἐστὶ ποιότητος εἶδος. ὅθεν, εἴ σοι φίλον ἐστίν, ἄνωθεν ἔχου πρὸς ἐμὲ τοῦ λόγου.","t":"Let the argument against him stand as well said; but to me it seems false to say that matter is without qualities. For it is not possible to say of any substance whatever that it is without qualities. Indeed, in the very act of saying that it is without qualities, one indicates its quality, describing what kind of thing matter is, which is a form of quality. So, if you please, take up the discussion with me from the beginning.","f":"Methodius, <i>Autex.</i> 9.2 (Bonwetsch, 169; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/9-2)."},"methodius-autexusio/9.3":{"o":"ἐμοὶ γὰρ ἡ ὕλη ποιότητας ἀνάρχως ἔχειν δοκεῖ. οὕτως γὰρ καὶ τὰ κακὰ ἐκ τῆς ἀπορροίας αὐτῆς εἶναι λέγω, ἵνα τῶν κακῶν ὁ μὲν θεὸς ἀναίτιος ᾖ, τούτων δὲ ἀπάντων ἡ ὕλη αἰτία.","t":"For to me matter seems to have had qualities without beginning. That is how I say that evils too come from its outflow, so that God may be guiltless of evils, and matter the cause of them all.","f":"Methodius, <i>Autex.</i> 9.3 (Bonwetsch, 169–170; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/9-3)."},"methodius-autexusio/9.4":{"o":"ΟΡΘΟΛ. Τὴν μὶν προθυμίαν τὴν σὴν ἀποδέχομαι, ὧ φίλε, καί σου τὴν ἐν τοῖς λόγοις σπουδὴν ἐπαινῶ. προσῆκε γὰρ ὡς ἀληθῶς ἔκαστον τῶν φιλομαθῶν μὴ ἀπλῶς καἳ ὡς ἔτυχε συγκατατίθεσθαι τοῖς λεγομένοις ἀλλʼ άκριβῆ ποιεῖσθαι τὴν ἐξέτασιν τῶν λόγων. οὐδὲ γὰρ εἰ ὁ προσξητῶν παρὰ λόγον ὁρισάμενος ἀφορμὴν παρέσχε τῷ προσδιαλεγομένῳ συνάγειν ὡς θέλει, τοῦτο καὶ τὸν ἀκροατὴν πείσει τὸ λοιπόν, ἀλλʼ εἰ ὅ τι δοκεῖ δυνατὸν εἶναι λέγεσθαι καλῶς, οὗτος λέξει παρών· γὰρ θάτερον ἔσται. ἢ γàρ καὶ πρὸς ὅ κινεῖσθαι δοκεῖ ἀκούσας τέλεον ὠφεληθήσεται, ἣ τὸν προσδιαλεγομενον ἐλέγξει οὐ τἀλθῆ λέγοντα.","t":"Orthodox: I welcome your readiness, my friend, and praise your zeal in the discussion. For truly it is fitting for every lover of learning not to assent simply and at random to what is said, but to make a careful examination of the arguments. For if the questioner, by an unreasonable definition, gave his partner in discussion an opening to draw what conclusions he liked, that will not thereafter persuade the hearer too; but if he thinks something can be said well, he will say it, being present. For one of two things will happen: either, hearing an answer to what seems to move him, he will be fully helped, or he will refute his partner as not speaking the truth.","f":"Methodius, <i>Autex.</i> 9.4 (Bonwetsch, 170; trans. Sophia Scriptura, https://sophiascriptura.com/p/methodius-autexusio/9-4)."}}