VI. (printed 'ΥἹ 1.' with §1)
Of things moved, some have their mover from outside — like lifeless things held together by mere habit, and things moved by nature and soul: not as such ever moved thus, but like things held by habit alone. For stones and wood, cut from the mine or having lost the growing, held by habit alone, have their mover from outside; and animals' bodies too, and portable plants, when shifted by something — not as animals and plants, but like stones and wood that lost growing. And though even these move, since all wasting bodies are in flux, their movement in wasting is consequential. Second beyond these are things moved by indwelling nature or soul — which are said to be moved from themselves by those who use names strictly. Third is the movement in animals, called movement from themselves. And the movement of rationals, I think, is movement through themselves. Remove self-movement from an animal and it can no longer be conceived as still an animal, but will be like a plant moved by nature alone or a stone carried from outside. And if something follows upon its own movement — since we named this 'being moved from itself' — it must be rational.
Those who want nothing to be up to us will necessarily admit most absurd things: first, that we are not animals; second, that we are not even rational — but as though moved by an outside mover, ourselves in no way moving, we are said by it to do what we are thought to do. Besides, let anyone attend to his own affections and see whether he will shamelessly say: it is not I who will, not I who eat, not I who walk, not I who assent and accept whatever doctrines, not I who nod toward others away from false ones. As it is impossible for a man to be disposed toward certain doctrines, though he invent myriad times with plausible arguments, so it is impossible to be disposed about human affairs as if the 'up to us' were in no way preserved. For who is disposed that nothing is graspable, or so lives as suspending judgment on everything whatsoever? Who does not rebuke his servant, having taken an impression of the servant's fault? Who does not accuse a son who fails his duty to parents, or blame and censure one who did shameful things, or the adulterous wife? For truth forces and compels, even though one invent myriad times, to rouse(?) and praise and blame — with the 'up to us' preserved, and what depends on us becoming praiseworthy or blameworthy.
If then the 'up to us' is preserved — having countless turnings toward virtue or vice, and again toward duty or against duty — necessarily this too, with the rest, before it happens, is known to God from creation and the world's foundation, of what sort it shall be. And in all things God predetermines, following what he has seen concerning each work of the 'up to us,' predetermining worthily for each 'up to us' movement what shall meet it from providence — and further, what shall come to pass in the sequence of future things. God's foreknowledge does not become the cause of all future things, even those to be effected from the 'up to us' according to our impulse. For even if, hypothetically, God did not know the future, we would not for that reason lose acting these things and willing those; rather, from foreknowledge comes this: that each one's 'up to us' takes order into the whole's administration, needful for the world's constitution.
If then each 'up to us' is known to him, and for this reason, as foreseen by him, providence dispenses worthily to each — it is reasonable also that what one prays, and with what disposition so-and-so believing thus and wanting this to happen to him, is grasped beforehand. And with this grasped, something like this will fittingly be ordered in the dispensation: 'This one praying wisely I shall hear — the very prayer he will pray; but this one I shall not hear, either because he is unworthy to be heard or because he prayed for things neither profitable for the pray-er to receive nor fitting for me to grant.' 'And for this prayer, say, of so-and-so, I shall not hear him; but for that one I shall hear him.' If anyone is troubled that God, foreknowing the future, cannot lie — as if things were necessitated — tell him that this very thing is known to God unchangeably: that this one wills the better irrevocably and firmly, or will will the worse so as to admit no change toward the profitable. And again: 'Certain things I shall do for this one praying — for it befits me, since he prays to me not blameworthily nor carelessly conducting himself about prayer. But for this one praying in measure I shall give beyond what he asks or conceives(?) certain things — for it befits me to outdo him in benefactions and supply more than he had room to ask. And to this one, who will be such, I shall send this angel as minister, from this time beginning to co-work his salvation until this time; but to this one, say, one worthier than this one, since he will be better. But from this one, after giving himself to excellent words then slipping and running back to the more material, I shall withdraw this better co-worker. And with him gone, accordingly a worse power, finding opportunity, shall mount his laziness, set upon certain sins — since he gave himself ready to sin — and provoke him.'
Thus then already, as it were, shall he who predetermines all things say: 'Amos shall beget Josiah, who shall not emulate his father's faults but, meeting this road urging to virtue through these companions, shall be noble and good; who shall demolish Jeroboam's ill-built altar.' And I know Judas: with my Son visiting mankind, good and noble at first, later to turn aside and fall into human sins — whom it shall be reasonable to suffer certain things for these. This foreknowledge is perhaps concerning all, but certainly concerning Judas and other mysteries, and comes in the Son of God, who saw by comprehension of the unrolling(?) of future things Judas and the sins to be sinned by him — so that after seizing(?) him, and before Judas came to be, through David he said: O God, do not pass over my praise in silence — and what follows. Knowing the future, and what tension Paul shall have toward godliness — I, before founding the world, laying down the beginning of world-making, shall choose him, and with these powers co-working human salvation set him beside them as soon as born, setting him apart from his mother's womb, permitting at first in youth with ignorant zeal, on pretext of godliness, to persecute those who believed in my Christ and to guard the garments of those stoning my servant and witness Stephen — so that later, taking occasion and changing to the better, he may not boast before me but say: I am not fit to be called apostle, because I persecuted God's church; and sensing my future benefaction to him after youthful godly-pretext faults, he may say: By God's grace I am what I am; and, checked by conscience for what in youth befell him against Christ, he may not be lifted up by the exceeding greatness of the revelations to be manifested to him for benefaction.
Greek (GCS)
§1. Τῶν κινουμένων τὰ μέν τινα τὸ κινοῦν ἔξωθεν ἔχει ὥσπερ τὰ ἄψυχα καὶ ὑπὸ ἕξεως μόνης συνεχόμενα καὶ τὰ ὑπὸ φύσεως καὶ ψυχῆς κινούμενα, οὐχ ᾗ τοιαῦτα ἔσθ᾽ ὅτε κινούμενα ἀλλ᾽ ὁμοίως τοῖς ὑπὸ ἕξεως μόνης συνεχημένοις· λίθοι γὰρ καὶ ξύλα, τὰ ἐκκοπέντα τοῦ μετάλλου ἢ τὸ φύειν ἀπολωλεκότα, ὑπὸ ἕξεως μόνης συνεχόμενα τὸ κινοῦν ἔξωθεν ἔχει, ἀλλὰ καὶ τὰ τῶν ζῴων σώματα καὶ τὰ φορητὰ τῶν πεφυτευμένων, ὑπό τινος μετατιθέμενα, οὐχ ὡς ζῷα καὶ φυτὰ [θεωρούμενα(?) garbled] ἀλλ᾽ ὁμοίως λίθοις καὶ ξύλοις τοῖς τὸ φύειν ἀπολωλεκόσι· κἂν κινῆται καὶ ταῦτα τῷ ῥευστὰ εἶναι πάντα τὰ σώματα φθίνοντα, παρακολουθητικὴν ἔχει τὴν ἐν τῷ φθίνειν κίνησιν. δεύτερα δὲ παρὰ ταῦτα ἔστι κινούμενα τὰ ὑπὸ τῆς ἐνούσης(?) φύσεως ἢ ψυχῆς κινούμενα, ἃ καὶ ἐξ αὐτῶν κινεῖσθαι λέγεται παρὰ τοῖς κυριώτερον χρωμένοις τοῖς ὀνόμασι. τρίτη δέ ἐστι κίνησις ἡ ἐν τοῖς ζῴοις, ἥτις ὀνομάζεται ἡ ἀφ᾽ αὑτῶν κίνησις· οἶμαι δὲ ὅτι ἡ τῶν λογικῶν κίνησις δι᾽ αὐτῶν ἐστι κίνησις. ἐὰν δὲ περιέλωμεν ἀπὸ τοῦ ζῴου τὴν ἀφ᾽ αὑτοῦ κίνησιν, οὐδὲ ζῷον ἔτι ὃν ὑπονοηθῆναι δύναται, ἀλλὰ ἔσται ὅμοιον ἤτοι φυτῷ ὑπὸ φύσεως μόνης κινουμένῳ ἢ λίθῳ ὑπό τινος ἔξωθεν φερομένῳ. ἐὰν δὲ παρακολουθῇ τι τῇ ἰδίᾳ κινήσει, ἐπεὶ τοῦτο οἷα(?) αὐτοῦ κινεῖσθαι ὠνομάσαμεν [rough], ἀνάγκη τοῦτο εἶναι λογικόν. §2. οἱ τοίνυν θέλοντες μηδὲν εἶναι ἐφ᾽ ἡμῖν, ἀναγκαίως ἠλιθιώτατόν(?) τι παραδέξονται· πρῶτον μὲν ὅτι οὐκ ἐσμὲν ζῷα, δεύτερον δὲ ὅτι οὐδὲ λογικά, ἀλλ᾽ οἷον ὑπὸ ἔξωθεν κινοῦντος αὐτοὶ οὐδαμῶς κινούμενοι ποιεῖν ὑπ᾽ ἐκείνου λεγοίμεθα ἃ ποιεῖν νομιζόμεθα. ἄλλως τε καὶ τοῖς ἰδίοις πάθεσιν ἐπιστήσας τις ὁράτω, εἰ μὴ ἀναιδῶς ἐρεῖ μὴ αὐτὸς θέλειν καὶ μὴ αὐτὸς ἐσθίειν καὶ μὴ αὐτὸς περιπατεῖν μηδὲ αὐτὸς συγχατατίθεσθαι καὶ παραδέχεσθαι ὁποῖα δή ποτε τῶν δογμάτων μηδὲ αὐτὸς ἀνανεύειν πρὸς ἕτερα εἷς(?) ψευδῆ. ὥσπερ οὖν πρός τινα δόγματα ἀμήχανον διατεθῆναι ἄνθρωπον, κἂν μυριάκις αὐτὰ κατασκευάζῃ εὑρεσιλογῶν καὶ πιθανοῖς λόγοις χρώμενος, οὕτως ἀδύνατον διατεθῆναί τινα περὶ τῶν ἀνθρωπίνων, ὡς μηδαμῶς τοῦ ἐφ᾽ ἡμῖν σῳζομένου. τίς γὰρ διάκειται περὶ τοῦ μηδὲν εἶναι καταληπτὸν ἢ οὕτως βιοῖ, ὡς ἐπέχων περὶ παντὸς οὑτινοσοῦν; τίς δὲ οὐχ ἐπιπλήττει, φαντασίαν ἁμαρτήσαντος οἰκέτου λαβών, τῷ θεράποντι; καὶ τίς ἐστιν, ὅστις οὐκ αἰτιᾶται υἱὸν τὸ πρὸς γονεῖς καθῆκον μὴ ἀποδιδόντα ἢ μὴ μέμφεται καὶ ψέγει ὃς αἰσχρὸν πεποιηκὼς [ἢ(?) garbled] τὴν μεμοιχευμένην; βιάζεται γὰρ ἡ ἀλήθεια καὶ ἀναγκάζει, κἂν μυριάκις τις εὑρεσιλογῇ, ὁρμᾶν(?) καὶ ἐπαινεῖν καὶ ψέγειν, σῳζομένου τοῦ ἐφ᾽ ἡμῖν, καὶ τούτου ἐπαινετοῦ ἢ ψεκτοῦ γινομένου παρ᾽ ἡμᾶς. §3. εἰ δὴ τὸ ἐφ᾽ ἡμῖν σῴζεται, μυρίας ὅσας ἀπονεύσεις ἔχον πρὸς ἀρετὴν ἢ κακίαν καὶ πάλιν ἢ πρὸς τὸ καθῆκον ἢ πρὸς τὸ παρὰ τὸ καθῆκον, ἀναγκαίως τοῦτο μετὰ τῶν λοιπῶν, πρὶν γένηται, τῷ θεῷ ἔγνωσται ἀπὸ κτίσεως καὶ καταβολῆς κόσμου, ὁποῖον ἔσται· καὶ ἐν πᾶσιν, οἷς προδιατάσσεται ὁ θεὸς ἀκολούθως οἷς ἑώρακε(?) περὶ ἑκάστου ἔργου τῶν ἐφ᾽ ἡμῖν, προδιατέτακται κατ᾽ ἀξίαν ἑκάστῳ κινήματι τῶν ἐφ᾽ ἡμῖν τὸ καὶ ἀπὸ τῆς προνοίας αὐτῷ ἀπαντησόμενον· ἔτι δὲ καὶ κατὰ τὸν εἱρμὸν τῶν ἐσομένων συμβησόμενον, οὐχὶ τῆς προγνώσεως τοῦ θεοῦ αἰτίας γινομένης τοῖς ἐσομένοις πᾶσι καὶ ἐκ τοῦ ἐφ᾽ ἡμῖν κατὰ τὴν ὁρμὴν ἡμῶν ἐνεργηθησομένοις. εἰ γὰρ καὶ καθ᾽ ὑπόθεσιν μὴ γινώσκοι ὁ θεὸς τὰ ἐσόμενα, οὐ παρὰ τοῦτο ἀπολοῦμεν τὸ τάδε τινὰ ἐνεργήσειν καὶ τάδε θελήσειν· πλέον δὲ ἀπὸ τῆς προγνώσεως γίνεται τὸ κατάταξιν λαμβάνειν εἰς τὴν τοῦ παντὸς διοίκησιν χρειώδη τῇ τοῦ κόσμου καταστάσει τὸ ἑκάστου ἐφ᾽ ἡμῖν. §4. εἰ τοίνυν τὸ ἕκαστον ἐφ᾽ ἡμῖν αὐτῷ ἔγνωσται, καὶ διὰ τοῦτο προεωραμένον αὐτῷ διατάττεσθαι ἀπὸ τῆς προνοίας τὸ κατ᾽ ἀξίαν παντί τῳ εὔλογον καὶ τὸ τί εὔξηται καὶ ποίαν διάθεσιν ἔχων ὁ δεῖνα οὕτως πιστεύων καὶ τί βουλόμενος αὐτῷ γενέσθαι προκατειλῆφθαι· οὗ προκαταληφθέντος, καὶ τοιοῦτόν τι ἀκολούθως ἐν τῇ διατάξει τετάξεται, ὅτι τοῦδε μὲν ἐπακούσομαι συνετῶς εὐξομένου — δὲ(?) αὐτὴν τὴν εὐχήν, ἣν εὔξεται — τοῦδε δὲ οὐχ ἐπακούσομαι ἤτοι διὰ τὸ ἀνάξιον αὐτὸν εἶναι τοῦ ἐπακουσθῆσεσθαι ἢ διὰ τὸ ταῦτα αὐτὸν εὔξασθαι, ἃ μήτε τῷ εὐχομένῳ λυσιτελεῖ λαβεῖν μήτε ἐμοὶ πρέπον παρασχεῖν. καὶ κατὰ τήνδε μὲν τὴν εὐχήν, φέρε εἰπεῖν, τοῦ δεῖνος οὐχ ἐπακούσομαι αὐτοῦ· κατὰ τήνδε δὲ ἐπακούσομαι. ἐὰν δέ τις ταράττηται διὰ τὸ μὴ οὐ(?) ψεύσασθαι τὸν θεὸν τὰ μέλλοντα προεγνωκότα, ὡς τῶν πραγμάτων κατηναγκασμένων, λεκτέον πρὸς τὸν τοιοῦτον ὅτι αὐτὸ τοῦτο τῷ θεῷ ἔγνωσται ἀραρότως, τὸ μὴ ἀραρότως τόνδε τινὰ τὸν ἄδικον(?) καὶ βεβαίως βούλεσθαι τὰ κρείττονα ἢ οὕτω θελήσειν τὰ χείρονα, ὥστε ἀνεπίδεκτον αὐτὸν ἔσεσθαι μεταβολῆς τῆς ἐπὶ τὰ συμφέροντα. καὶ πάλιν τάδε μέν τινα ποιήσω τῷδε εὐξομένῳ, ἐμοὶ γὰρ τοῦτο πρέπον ἐστὶν οὐ ψεκτῶς μοι εὐξομένῳ οὐδὲ ἀμελῶς περὶ τὴν εὐχὴν ἀναστραφησομένῳ· τῷδε δὲ ἐπὶ ποσὸν(?) εὐξομένῳ ὑπερεκπερισσοῦ(?) ὧν αἰτεῖται ἢ νοεῖ δωρήσομαι τάδε τινά, ἐμοὶ γὰρ τόνδε πρέπει νικᾶν ἐν ταῖς εὐποιΐαις καὶ χορηγεῖν πλείονα ὧν αἰτῆσαι κεχώρηκε. καὶ τῷδε μέν τινι τοιῷδε ἐσομένῳ τόνδε τὸν ἄγγελον λειτουργὸν ἐπιπέμψω, ἀπὸ τοῦδε ἀρξόμενον τοῦ χρόνου συνεργεῖν αὐτοῦ τῇ σωτηρίᾳ καὶ μέχρι τοῦδε συνεσόμενον, τῷδε δὲ τόνδε, φέρε εἰπεῖν, τὸν τοῦδε τιμιώτερον, τῷ τοῦδε ἐσομένῳ κρείττονι. τοῦδε δέ τινος, μετὰ τὸ ἐπιδεδωκέναι ἑαυτὸν λόγοις τοῖς διαφέρουσιν ὑπεκλυθησομένου καὶ παλινδρομήσοντος ἐπὶ τὰ ὑλικώτερα, ἀποστήσω τόνδε τὸν κρείττονα συνεργόν· οὗ ἀποστάντος, κατ᾽ ἀξίαν αὐτοῦ χείρων τις ἥδε(?) δύναμις καιρὸν εὑρηκυῖα τοῦ ἐπιβαίνειν τῇ ῥᾳθυμίᾳ, ἐπιστᾶσα ἐπὶ τάδε τινὰ τὰ ἁμαρτήματα αὐτόν, ἕτοιμον ἑαυτὸν πρὸς τὸ ἁμαρτάνειν δεδωκότα, προκαλέσεται. §5 (head printed 'ὅ.'). οὕτως οὖν ἤδη οἱονεὶ ἐρεῖ ὁ προδιατασσόμενος τὰ ὅλα ὅτι Ἀμὼς γεννήσει τὸν Ἰωσίαν, ὅστις οὐ ζηλώσει τὰ τοῦ πατρὸς πταίσματα ἀλλὰ τυχὼν τῆσδε τῆς ἐπ᾽ ἀρετὴν προτρεπούσης ὁδοῦ διὰ τῶνδε τῶν συνεσομένων καλὸς ἔσται καὶ ἀγαθός, ὅστις κατασκάψει τὸ τοῦ Ἱεροβοὰμ κακῶς οἰκοδομηθὲν θυσιαστήριον. οἶδα δὲ καὶ Ἰούδαν· ἐπιδημήσαντός μου τοῦ υἱοῦ τῷ τῶν ἀνθρώπων γένει, κατὰ μὲν τὰς ἀρχὰς ἐσόμενον καλὸν καὶ ἀγαθὸν ὕστερον δὲ ἐκτραπησόμενον καὶ εἰς τὰ ἀνθρώπινα ἁμαρτήματα ἐκπεσούμενον, ὅντινα ἐπὶ τούτοις εὔλογον ἔσται παθεῖν τάδε τινά. ἡ δὲ πρόγνωσις αὕτη τάχα μὲν ἐπὶ πάντων πάντως δὲ ἐπὶ Ἰούδα καὶ ἑτέρων μυστηρίων(?) καὶ ἐν τῷ υἱῷ τοῦ θεοῦ γίνεται, ἑωρακότι τῇ κατανοήσει τοῦ ἐξελιγμοῦ(?) τῶν ἐσομένων τὸν Ἰούδαν καὶ τὰ ἁμαρτήματα τὰ ἁμαρτηθησόμενα αὐτῷ· ὥστε μετὰ καταλήψεως(?) αὐτόν, καὶ πρὶν γενέσθαι τὸν Ἰούδαν, διὰ τοῦ Δαυὶδ εἰρηκέναι· ὁ θεός, τὴν αἴνεσίν μου μὴ παρασιωπήσῃς — καὶ τὰ ἑξῆς. εἰδὼς δὲ τὰ μέλλοντα, καὶ ὁποῖον τόνον ἕξει πρὸς τὴν θεοσέβειαν ὁ Παῦλος, ἐν ἐμαυτῷ μὲν, πρὶν κτίσαι τὸν κόσμον ἐπιβαλλόμενος τῇ ἀρχῇ τῆς κοσμοποιΐας, αὐτὸν ἐπιλέξομαι καὶ ταῖσδε συνεργούσαις ἀνθρώπων σωτηρίᾳ δυνάμεσιν ἅμα τῷ γεννηθῆναι παραθήσομαι, ἀφορίζων αὐτὸν ἐκ κοιλίας μητρὸς καὶ ἐπιτρέπων κατὰ τὰς ἀρχὰς ἐν νεότητι ζήλῳ μετὰ ἀγνοίας ἐγγινομένῳ προφάσει θεοσεβείας διώκειν τοὺς εἰς τὸν Χριστόν μου πεπιστευκότας καὶ τηρεῖν τὰ ἱμάτια τῶν λιθοβολούντων τὸν θεραπευτήν μου καὶ μάρτυρα Στέφανον, ἕνα(?) ἀφορμῆς λαβόμενος(?) καὶ μεταβαλόμενος ἐπὶ τὰ βέλτιστα οὐ καυχήσηται ἐνώπιόν μου ἀλλὰ λέγῃ· οὐχ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ· καὶ αἰσθόμενος τῆς ἐσομένης μου εἰς αὐτὸν εὐεργεσίας μετὰ τὰ ἐν νεότητι προφάσει θεοσεβείας πταίσματα εἴπῃ· χάριτε δὲ θεοῦ εἰμι ὃ εἰμι· καὶ κωλυόμενος δὲ ὑπὸ τοῦ συνειδότος διὰ τὰ ὑπὸ νεανίου αὐτοῦ ἔτι τυγχάνοντος πεπραγμένα κατὰ Χριστοῦ οὐχ ὑπερεπαρθήσεται τῇ ὑπερβολῇ τῶν ἐπ᾽ εὐεργεσίᾳ φανερωθησομένων αὐτῷ ἀποκαλύψεων.