Read the work by Theognostus of Alexandria,[565] entitled _The
Outlines of the Blessed Theognostus of Alexandria, Interpreter
of the Scriptures_, in seven books. In the first book he treats
of the Father, and endeavours to show that He is the creator of
the universe, in opposition to those who make matter coeternal
with God; in the second, he employs arguments to prove that it is
necessary that the Father should have a Son; and when he says Son,
he demonstrates that He is a creation, and has charge of beings
endowed with reason. Like Origen, he says other similar things of
the Son, being either led astray by the same impiety, or (one might
say) eager to exert himself in his defence, putting forward these
arguments by way of rhetorical exercise, not as the expression of his
real opinion; or, lastly, he may allow himself to depart a little
from the truth in view of the feeble condition of his hearer, who is,
perhaps, entirely ignorant of the mysteries of the Christian faith
and incapable of receiving the true doctrine, and because he thinks
that any knowledge of the Son would be more profitable to the hearer
than never to have heard of Him and complete ignorance of Him. In
oral discussion it would not appear absurd or blameworthy to use
incorrect language, for such discussions are generally carried on
according to the judgment and opinion and energy of the disputant;
but in written discourse, which is to be set forth as a law for all,
if any one puts forward the above defence of blasphemy to exculpate
himself, his justification is a feeble one. As in the second book, so
in the third, in treating of the Holy Spirit, the author introduces
arguments by which he endeavours to show the existence of the Holy
Spirit, but in other respects talks as much nonsense as Origen in
his _Principles_. In the fourth book, he talks similar nonsense
about angels and demons, attributing refined bodies to them. In the
fifth and sixth, he relates how the Saviour became incarnate, and
attempts, after his manner, to show that the incarnation of the Son
was possible. Here, also, he trifles greatly, especially when he
ventures to say that we imagine the Son to be confined now to this
place, now to that, but that in energy alone He is not restricted. In
the seventh book, entitled _On God’s Creation_, he discusses other
matters in a greater spirit of piety--especially at the end of the
work concerning the Son.
His style is vigorous and free from superfluities. He uses beautiful
language, as in ordinary Attic, in such a manner that he does not
depart from the ordinary style in composition and does not sacrifice
its dignity for the sake of clearness and accuracy. He flourished....