Lampe, in his A Patristic Greek Lexicon, defines θεόπνους thusly:
θεόπνους, breathed
on by God, permeated with God’s Spirit ζῶν δὲ Χριστὸς σῶμα θ. καὶ πνεῦμα ἐν
σαρκὶ θεϊκόν, νοῦς οὐράνιος Apoll.fr.155(p.249.3)ap.Leont.B.Apoll.(M.86.1964b); τῶν ὑπερτέρων νόων ὑπερβέβηκεν
ἡ θεόπνους ἀκρότης Geo.Pis.hex.1474(M.92.1547a).
(“Θεόπνους,” in A Patristic Greek Lexicon, ed. G. W. H.
Lampe [Oxford: At the Clarendon Press, 1961], 630)
Here are the two references from above:
Leontius of Byzantium (480-543), Against the Forgeries
of the Apollinarists (Migne 86:1961, 1964):
Καὶ μεθ’ ἕτερα πάλιν.
Καὶ ἐν ταὐτῷ μὲν ἐνεργοῦν εἶδος τὸ
Πνεῦμα, ποιαὐτὴν ἐνέργειαν οἷα καὶ χωρισθείη ἂν, θεῖον ἡγῇσεαυτόν, ὡς καὶ ἀπὸ
τοῦ σοῦ χρωτὸς ἀπερ[ρ]ιμμένον ὕφασμα, δύνασθαι νόσους ἰᾶσθαι; τὸ δὲ ἀχωρίστως θεῷ
συναφθέν, καὶ ταὐτὸν ἐκείνῳ διὰ τὴν ἕνωσιν τὴν οὐσιώδη γεγονός, Ὁ Λόγος γὰρ,
φησί, σὰρξ ἐγένετο, τοῦτο οὐ θεῖον οὐδὲ θεὸν ὑπελήγας;
Πάλιν ἐν ἑτέρῳ λόγῳ, οὗ ἡ ἀρχή,
«Οὐκ ἤδο- [ἢ] κρεοφαγίας παρὰ Θεῷ,» φησὶν οὕτως·
Οὐ μὴν ὅτι τὸ συναμφότερον ἐξ οὐρανοῦ,
ἀλλ’ ἠνωμένον τῷ οὐρανίῳ, καὶ πρῶτον ἐν μετ’ αὐτοῦ γεγονὸς οὐράνιον κατὰ τὴν ἕνωσιν
ἐστίν, καὶ ὡς οὐράνιον προσκυνεῖται τῇ τοῦ οὐρανίου Θεοῦ προσκυνήσει, καὶ ὡς οὐράνιον
σῴζει τῇ τοῦ οὐρανοῦ δυνάμει.
Καὶ ἐκ τῆς πρὸς Διονύσιον ἐπιστολῆς,
ἧς ἡ ἀρχή, «Ἐμοὶ καὶ φιλίας ὑποθέσεως ἡ εἰσέ-
βεια,» μετ’ ὀλίγα φησὶν οὕτως
Ὅτι δὲ ἡμῖν οὐδεὶς ἐπάγειν
δύναται ταῦτα κατὰ τινων λεγόμενα, δῆλόν ἐστιν ἐξ ὧν αὖθις γράφομεν· οὔτε τὴν
σάρκα τοῦ Σωτῆρος ἐξ οὐρανοῦ λέγοντες, οὔτε ὁμοούσιον τῷ Θεῷ καθ’ ὅσον ἐστὶ σὰρξ
καὶ σύ θεός· θεῖον δὲ καθ’ ὅσον εἰς ἓν πρόσωπον ἤνωται θεότητι.
Πάλιν ἐν ἑτέρῳ λόγῳ, οὗ ἡ ἀρχή,
«Δοξάσωμεν πρεπόντως τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν,» φησὶν οὕτως περὶ τὸ
τέλος·Ζῶν δὲ Χριστὸς σῶμα θεόπνευστον, καὶ πνεῦμα ἐν
σαρκὶ θείκον, νοῦς οὐράνιος, οὗ μετασχεῖν εὐχόμεθα·κατὰ τὸ, «Ἡμεῖς δὲ νοῦν
Χριστοῦ ἔχομεν»· αἰωνὶ ἁγία θεότητι συγγενής, καὶ τοῖς μετέχουσιν αὐτῆς ἐνιδρύσασα
θεότητα, θεμέλιος αἰωνίου ζωῆς, ἀρχηγὸς ἀφθαρσίας ἀνθρωπείης, αἰωνίου κτίσεως
δημιουργός, τοῦ μέλλοντος αἰῶνος πατήρ.
Πάλιν ἐν ἑτέρῳ λόγῳ συλλογιστικῷ,
συνκειμένῳ εἰς τὸν εὐαγγελιστὴν Ἰωάννην, οὗ ἡ ἀρχή, «Διὰ τοῦ Λόγου τὰ πάντα ἐγένετο,»
κατὰ τὴν εὐαγγελιστικήν, φησὶν οὕτως·
Πῶς οὖ θεὸς ἀληθῶς ὁ λέγων· Τόσον
χρόνον μεθ’ ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; τὴν ὡς ἀνθρώπου
συνδιάτριβην μετὰ ἀνθρώπων ἐν το σούτῳ χρόνῳ δηλοῖ, καὶ τὸν ἄνθρωπον θεὸν ἀποδείκνυς·
ὥστε οὐκ αἰσχυντέον ὁμοούσιον τῷ θεῷ τὸν τοιοῦτον ἄνθρωπον λέγειν, θεότητος εἴδει
τῷ πατρικῷ γνωριζόμενον, ὡς ἡ ὕλη τῷ σώματι.
Again, elsewhere:
And in the same way the Spirit is at work; and would
you not regard that very power as divine, even as a garment taken from your own
body can heal diseases? But what is inseparably joined to God, and has become
one with him through union, as the Word says, “The Word became flesh,” would
you not think that to be divine, indeed God himself?
Again, in another discourse, whose beginning is “Not
[the same?] sacrifice of flesh before God,” he says this:
Not that both natures came from heaven, but that what
has been joined to the heavenly, and has become heavenly through union, is
heavenly; and as heavenly it is worshiped with the worship paid to the heavenly
God, and as heavenly it saves by the power of heaven.
And from the letter to Dionysius, whose beginning is
“For me, and for the sake of friendship, piety…,” he says a little later:
That no one can charge us with saying these things
about certain persons is clear from what we write again: we are not saying
either that the Savior’s flesh is from heaven, or that, as flesh, it is
consubstantial with God; but it is divine insofar as it has been united into
one person with divinity.
Again, in another discourse, whose beginning is “Let us
rightly glorify our Lord Jesus Christ,” he says near the end:
The living Christ is a God-breathed
body, and a divine spirit in flesh, a heavenly mind, in which we pray to
share; according to “But we have the mind of Christ”: allied to holy divinity
and bestowing divinity on those who partake of it, foundation of eternal life,
source of human incorruption, maker of eternal creation, father of the age to
come.
Again, in another argumentative discourse composed on
the Evangelist John, whose beginning is “Through the Word all things came to
be,” he says in the exposition:
How then is the one who says, “Have I been with you so
long, and still you do not know me, Philip?” truly God? He is showing his
dwelling among human beings for such a long time in the manner of a man, and
thereby proving the man to be God. So one should not be ashamed to call such a
man consubstantial with God, since he is known by the paternal divinity, just
as matter is by the body.
George of Pisidia (580-634), Hexaemeron, Lines 1472-1490
[=(Migne PG 92:1546-47):
Καὶ συγχομίζειν, ὥσπερ ἄλλος τοὺς
φόρους,
Ἐκεῖθεν ἔνθεν τὰς φορὰς τῶν λειψάνων
Ἀρτηρίας, καὶ νεῦρα, σάρκας, καὶ φλέβας,
Καὶ παντὸς ἄρθρου συλλογὴν κεχρυμμένων,
Συνεισάγειν δὲ τὰς ἑκάστου λοιπάδας·
Εἰσὶ γὰρ ἄχρι καὶ τριχὸς γεγραμμένοι·
Φέρειν τε πᾶσαν τὴν ἐναπόγραφον φύσιν
Τῇ πρὸς τὸν αὐτῆς δεσπότην περιστάσει·
Ὅπως ὑφέξει τοῖς ἐπείκταις ἀγγέλοις
Τοὺς συλλογισμοὺς τῶν χρεῶν καὶ τῶν τόκων,
Καὶ τὰς ἀπαρχὰς τῆς γεώδους καρδίας.
Σπόρου τε καρπὸν, καὶ σπορᾶς ἀκαρπίαν,
Ζυγοῦ τε λείμμα, καὶ ροπῆς εὐσταθμίαν,
Καὶ πᾶσαν ἁπλῶς ψυχικὴν λειτουργείαν.
Οὕτως ἑαυτὸν ταῖς ἐνεργείαις ἔθου
Γνωστὸν παρ’ ἡμῖν, καίπερ ὢν κεχρυμμένος·
Ὅσον γὰρ ἡμᾶς τῶν ὑπερτέρων νόων
Ὑπερέδειξεν ἡ θεόπνους ἀκρότης,
Τοσοῦτον αὐτάς αἱ μέσαι,
καὶ τὰς μέσας
And to gather them together, as another gathers taxes,
from here and there the scattered portions of the remains:
arteries, sinews, flesh, and veins,
and the hidden gathering of every joint;
and to bring together the remaining parts of each one.
For they are written down even to a hair.
And to bring back the whole nature, inscribed as it is,
to the condition of its own master,
so that it may render to the exacting angels
an account of debts and interest,
and the firstfruits of the earthy heart:
the fruit of seed and the barrenness of sowing,
the deficiency in the balance and the evenness of the scale,
and every simple function of the soul.
Thus you have made yourself known to us through your activities,
though hidden; for in proportion as the God-breathed summit
has shown us the things above the higher minds,
so much do the intermediate beings, and the middle ones
