Euthymius Zigabenus, Panoplia Dogmatica; Theodoretus, Historia Religiosa

and has no inclination toward any of the evils; for the urge toward evils is alien to the divine nature; but whatever is good, this it also wills; and willing, it also entirely has the power; and having the power, it is not inactive; but it brings every intention of the good into action; and the world and all things in it, when viewed wisely and skillfully, are good; therefore, all things are the works of the word that is living and subsistent, because it is indeed a word; and choosing, because it lives; and being able, because it wills whatever it chooses; and choosing, because it is entirely good and wise; and if there is anything of a superior meaning. Since, therefore, the world is confessed to be a good thing, and it has been demonstrated through what has been said that the world is the work of the word, and that this word is both choosing and powerful, therefore this word is different from that whose word it is; for in a certain way, this too is among those things said in relation to something; since it is necessary that along with the word, the one from whom the word is must also be understood; for it would not be a word, if it were not a word of someone. If, therefore, the mind of those who hear distinguishes by this relative meaning, both the word itself and the one from whom it is, our mystery would no longer be in danger of fighting against Greek notions, to which the Jewish view is set forth. For it was not necessary, as we said, we say briefly that the word is; neither to think it is entirely of the same nature as God, nor altogether absurd. For to one it is permitted to be somewhere else, which is not unworthy; to the other, bringing it to the manifest, no longer would anything absurd be suspected of it; but according to the nature in which it is different in the underlying subject; thus also the word which is with God; by subsisting in itself, it is divided from that one from whom it received its subsistence; because of this, it shows in itself what things are observed concerning the one in whom it is contemplated; it is the same in nature as the one found through the same characteristics; for whether goodness; or power; or wisdom; or being eternal; or being incapable of vice and death and corruption; or the nature