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But why did he not mention his calling and say, "Paul, called not from men," but his apostleship? Because the whole argument was about this. For they said that this teaching was entrusted to him by men, by the apostles, and that he ought to follow them. But that he was not entrusted by men, Luke made clear, saying: "While they were ministering to the Lord and fasting, the Holy Spirit said, 'Set apart for me Paul and Barnabas.'" From this it is clear that the authority of the Son and the Spirit is one. For though sent by the Spirit, he says he was sent by Christ. This he also shows elsewhere, attributing the things of God to the Spirit. For when speaking with the elders of Miletus, he says, "Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers and shepherds;" and yet in another Epistle he says, "And God has appointed in the church first apostles, second prophets, then shepherds and teachers." Thus he uses the term indifferently, saying the things of the Spirit are of God, and the things of God are of the Spirit. And he stops the mouths of the heretics in another way as well, saying, "through Jesus Christ and God the Father." For since they say that this word, as being of lesser significance, is applied to the Son, see what he does: he applies it to the Father, teaching us not to legislate for the ineffable nature, nor to set measures of divinity between the Son and the Father; for having said, "Through Jesus Christ," 61.615 he added, "And God the Father." For if he had mentioned the Father by Himself and said "through whom," perhaps they might have sophistically argued, saying that "through whom" is fitting for the Father because the works of the Son are referred back to him; but now, having mentioned the Son together with the Father, and applying the word to them in common, he no longer allows this argument to have any place. For he does not do this as now ascribing the things of the Son to the Father, but showing that this word introduces no difference of substance.

What would those say here who, from baptism, devise some diminution because one is baptized into the name of the Father and of the Son and of the Holy Spirit? For if the Son is inferior because he is placed after the Father, since here the Apostle begins from Christ and proceeds to the Father, what would they say? But let us say nothing blasphemous. For it is not right, while contending with them, to depart from the truth, but, even if they rave ten thousand times, it is necessary for us to maintain the measures of piety. Therefore, just as we would not say that the Son is greater than the Father, because he mentioned Christ first—for this is of the utmost madness and the height of all impiety—so neither there, because the Son is placed after the Father, should we think the Son to be less than the Father. "Who raised him from the dead." What are you doing, O Paul? Wishing to lead Judaizing men into faith, you bring forward none of those great and glorious things, such as what you wrote to the Philippians, saying, "who, being in the form of God, did not consider it robbery to be equal with God;" or what you cried out afterwards when writing to the Hebrews, that "He is the radiance of His glory and the exact representation of His substance;" or what the son of thunder proclaimed from the beginning, that "In the beginning was the Word, and the Word was with God, and the Word was God;" or what Jesus Himself, speaking many times to the Jews, said, that He can do the same things as the Father, and has the same authority. You say none of these things, but leaving all these aside, you mention the economy according to the flesh, bringing forward the cross and death? Yes, he says. For if the argument were with men who imagined nothing great about Christ, it would have been well to say those things; but since they are in rebellion against us, as if they were about to be punished if they should depart from the law, for this reason he mentions a matter by which he casts out all the need for the law, I mean that of the cross,

3

∆ιὰ τί δὲ μὴ τῆς κλήσεως ἐμνημόνευσε καὶ εἶπε, Παῦλος κλητὸς οὐκ ἀπ' ἀνθρώπων, ἀλλὰ τῆς ἀποστολῆς; Ὅτι περὶ τούτου πᾶς ἦν ὁ λόγος. Ἔλεγον γὰρ ὑπὸ ἀνθρώπων τῶν ἀποστόλων ἐγκεχειρίσθαι τὴν διδασκαλίαν ταύτην, καὶ δεῖν ἐκείνοις αὐτὸν ἕπεσθαι. Ὅτι δὲ οὐχ ὑπὸ ἀνθρώπων ἐνεχειρίσθη, ὁ Λουκᾶς ἐδήλωσεν, εἰπών· Λειτουργούντων δὲ αὐτῶν καὶ νηστευόντων τῷ Κυρίῳ, εἶπε τὸ Πνεῦμα τὸ ἅγιον, ἀφορίσατε δή μοι τὸν Παῦλον καὶ τὸν Βαρνάβαν. Ὅθεν δῆλον, ὅτι μία ἐξουσία Υἱοῦ καὶ Πνεύματος. Ἀποσταλεὶς γὰρ ὑπὸ τοῦ Πνεύματος, ὑπὸ τοῦ Χριστοῦ φησιν ἀπεστάλθαι. Τοῦτο καὶ ἀλλαχοῦ δηλοῖ, τὰ τοῦ Θεοῦ τῷ Πνεύματι λογιζόμενος. Τοῖς γὰρ Μιλησίων διαλεγόμενος πρεσβυτέροις, Προσέχετε ἑαυτοῖς, φησὶ, καὶ τῷ ποιμνίῳ, ἐν ᾧ ἔθετο ὑμᾶς τὸ Πνεῦμα τὸ ἅγιον ποιμένας καὶ ἐπισκόπους· καίτοι γε ἐν ἄλλῃ φησὶν Ἐπιστολῇ, Οὓς μὲν ἔθετο ὁ Θεὸς ἐν τῇ Ἐκκλησίᾳ, πρῶτον ἀποστόλους, δεύτερον προφήτας, εἶτα ποιμένας καὶ διδασκάλους. Οὕτως ἀδιαφόρως κέχρηται τῷ λόγῳ, τὰ τοῦ Πνεύματος τοῦ Θεοῦ λέγων εἶναι, καὶ τὰ τοῦ Θεοῦ τοῦ Πνεύματος. Ἐμφράττει δὲ καὶ ἄλλως τῶν αἱρετικῶν τὰ στόματα, λέγων, ∆ιὰ Ἰησοῦ Χριστοῦ καὶ Θεοῦ Πατρός. Ἐπειδὴ γὰρ τὴν λέξιν ταύτην ὡς ἐλάττονα οὖσαν προσεῤῥῖφθαι τῷ Υἱῷ φασιν, ὅρα τί ποιεῖ· ἐπὶ τοῦ Πατρὸς αὐτὴν τίθησιν, διδάσκων ἡμᾶς μὴ νομοθετεῖν τῇ ἀῤῥήτῳ φύσει, μηδὲ μέτρα θεότητος ὁρίζειν μέσον Υἱοῦ καὶ Πατρός· εἰπὼν γὰρ, ∆ιὰ Ἰησοῦ Χρι 61.615 στοῦ, ἐπήγαγε, Καὶ Θεοῦ Πατρός. Εἰ μὲν γὰρ καθ' ἑαυτὸ τοῦ Πατρὸς μνημονεύσας εἶπε τὸ, ∆ι' οὗ, ἴσως ἂν καὶ ἐσοφίσαντο, λέγοντες ἁρμόζειν τῷ Πατρὶ τὸ, ∆ι' οὗ, τῷ τὰ ἔργα τοῦ Υἱοῦ εἰς αὐτὸν ἀναφέρεσθαι· νῦν δὲ τοῦ Υἱοῦ μνημονεύσας ὁμοῦ καὶ τοῦ Πατρὸς, καὶ κοινῇ θεὶς τὴν λέξιν, οὐκέτι τὸν λόγον τοῦτον χώραν ἀφίησιν ἔχειν. Οὐ γὰρ, ὡς τὰ τοῦ Υἱοῦ νῦν ἀνατιθεὶς τῷ Πατρὶ, τοῦτο ποιεῖ, ἀλλὰ δεικνὺς ὅτι οὐδεμίαν αὕτη ἡ λέξις οὐσίας διαφορὰν εἰσάγει.

Τί δὲ καὶ οἱ ἀπὸ τοῦ βαπτίσματος ἐπινοοῦντές τινα ἐλάττωσιν διὰ τὸ εἰς ὄνομα Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος βαπτίζεσθαι, ἐνταῦθα ἂν εἴποιεν; Εἰ γὰρ καταδεέστερος ὁ Υἱὸς διὰ τὸ μετὰ Πατέρα κεῖσθαι, ἐπειδὴ ἐνταῦθα ἀπὸ τοῦ Χριστοῦ ἀρξάμενος ὁ Ἀπόστολος ἐπὶ τὸν Πατέρα ἔρχεται, τί ἂν εἴποιεν; Ἀλλ' οὐδὲν ἂν εἴποιμεν βλάσφημον. Οὐ γὰρ χρὴ φιλονεικοῦντας ἐκείνοις τῆς ἀληθείας ἐξίστασθαι, ἀλλὰ, κἂν μυριάκις μαίνωνται, τὰ μέτρα τῆς εὐσεβείας ἡμᾶς διατηρεῖν ἀναγκαῖον. Ὥσπερ οὖν οὐκ ἂν εἴποιμεν ἡμεῖς μείζονα τοῦ Πατρὸς τὸν Υἱὸν, ἐπειδὴ τοῦ Χριστοῦ πρῶτον ἐμνημόνευσεν· ἐσχάτης γὰρ τοῦτο μανίας, καὶ ἀσεβείας ὑπερβολὴ πάσης· οὕτως οὐδὲ ἐκεῖ διὰ τὸ μετὰ τὸν Πατέρα κεῖσθαι τὸν Υἱὸν, ἐλάττοντα χρὴ νομίζειν ἡμᾶς εἶναι τοῦ Πατρὸς τὸν Υἱόν. Τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν. Τί ποιεῖς, ὦ Παῦλε; ἰουδαΐζοντας ἀνθρώπους ἐνάγειν εἰς πίστιν θέλων, οὐδὲν τῶν μεγάλων ἐκείνων καὶ λαμπρῶν ἄγεις εἰς μέσον, οἷον ὃ πρὸς Φιλιππησίους ἔγραφες, λέγων, ὅτι Ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ὃ μετὰ ταῦτα ἐπιστέλλων Ἑβραίοις ἀνεβόησας, ὅτι Ἀπαύγασμά ἐστι τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ ὃ ἐκ προοιμίων ὁ τῆς βροντῆς υἱὸς ἀνεφώνησεν, ὅτι Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· ὃ πρὸς Ἰουδαίους πολλάκις αὐτὸς ὁ Ἰησοῦς φθεγγόμενος ἔλεγεν, ὅτι τὰ αὐτὰ δύναται τῷ Πατρὶ, καὶ τὴν αὐτὴν ἐξουσίαν ἔχει. Τούτων οὐδὲν λέγεις, ἀλλὰ ταῦτα πάντα ἀφεὶς, τῆς κατὰ σάρκα οἰκονομίας μέμνησαι, σταυρὸν εἰς μέσον φέρων καὶ νέκρωσιν; Ναὶ, φησίν. Εἰ μὲν γὰρ πρὸς ἀνθρώπους ὁ λόγος ἦν μηδὲν μέγα περὶ τοῦ Χριστοῦ φανταζομένους, καλῶς εἶχεν ἐκεῖνα λέγειν· ἐπειδὴ δὲ ὡς μέλλοντες τιμωρεῖσθαι, εἰ ἀποσταῖεν τοῦ νόμου, στασιάζουσι πρὸς ἡμᾶς, διὰ τοῦτο πράγματος μέμνηται, δι' οὗ πᾶσαν ἐκβάλλει τοῦ νόμου τὴν χρείαν, λέγω δὴ τὴν ἐκ τοῦ σταυροῦ,