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Roustikòs eparchos eipe; Pou synerchesthe? Iustinos eipen; Entha hekástô proaíresis kaì dynamis esti; pántôs gar nomíxeis epì tò autò synerchesthai hemas pántas? ouch outôs dé; dióti ho theos tôn Christianôn topô ou perigraphetai alla aóratos ôn ouranòn kaì tên gên plêroi kaì pantachou hupò tôn pistôn prosuneitai kai doxetai. Roustikòs eparchos eipen; Eipé, pou synérchesthe é eis poion tópon athroíxeis tous mathêtas sou; Ioustinos eipen; Egô epánô méno tinòs Martínou tou Timothínou balaneíou, kaì par
"There are those who have seen the rim and outer seeming of the logos there are those who have glimpsed and in enthusiasm possessed themselves of some segment and portion of the Logos there are those who thus flicked but not penetrated and radioactivated by the Dynamis go always to and fro assertative that they possess and are possessed of the Logos and the Metaphysikos but this word I bring you this concept I enlarge that those that are not utter are not even inceptive and that holiness is in its definitive essence always always always whole-iness and "
Pistin de kai charan labousa | Maria hê parthenos euangelizomenou | autê Gabriêl angelou, hoti pneuma | Pneuma hagion epeleusetai epi kyriou ep' autên epeleusetai, | se, kai dynamis hypsistou kai dunamis hypsistou episkiasei | episkiasei soi, dio kai to gennômenon autên, dio kai to gennômenon | hagion klêthêsetai Hyios Theou. ex autês hagion estin Hyios Theou, | * apekrinato, Genoito moi kata to | Genoito moi kaia to rhêma sou. rhêma sou. |
These facts, he maintains, compel us to assume a mode of occurrence which is dynamically sui generis, a “prospective tendency” which is a sub-concept in the Aristotelian “Dynamis.” And the essential difference between this kind of operation and a mechanical operation is, that the same typical effect is always reached, even if the whole normal causal nexus be disturbed.
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