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those not partaking of the Godhead are not ranked with the Godhead. How then is the begotten in the one who begot him? and again the begetter in the offspring? how is this one in that one, and that one in this one? Because he is of such a nature as that one, and that one is as this one. Thus the two are one, by not differing, nor being separated, nor the Son being conceived according to a different form and a foreign character, but by being God, just as the Father is. Since when He said, “I and the Father are one,” the Jews were indignant, saying, “Because you, being a man, make yourself God.” And the Savior answered, confirming what was said by them, as having declared nothing other than this in saying, “I and the Father are one,” that He Himself is God, being the Son of God: “If He called them gods to whom the Word of God came, and Scripture cannot be broken; do you say of Him whom the Father has sanctified and sent into the world, ‘You blaspheme’; because I said, ‘I am the Son of God’? If I do not do the works of my Father, do not believe me; but if I do, even if you are not willing to believe me, believe the works; so that you may know and understand that I am in the Father, and the Father is in me.” Therefore, for the Son to be in the Father, and the Father in the Son, is this and nothing else, for the Son to be of God, the one begotten of God, being God by nature, which the Father is, and showing the Father's form in Himself, and being shown in the Father's hypostasis. So one, and one, and the dyad is not divided in nature, being without lack in its perfection; the Father is the whole fullness of the Godhead, as Father, and the Son is the whole fullness of the Godhead, as Son. Since through both one form is conceived, being shown completely in both. Let no one deny the life manifested in the world; “Which was,” he says, “with the Father, and was manifested to us.” And before the manifestation it seemed to be this, when it was manifested. For He was begotten eternally, and exists with his own Father. Let no one who denies the three think that he finds the monad; but let him conceive the one in the Trinity, having the chief point of faith in baptism, and in the three holy seals, through which he has been reborn to salvation, remembering the Apostle saying: “One God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things;” remembering the Father saying: “From the womb before the morning star I begot you,” and the Son testifying that He was before the world with the Father, having the glory of the Godhead: “For glorify me,” he says, 28.112 “Father, with yourself with the glory which I had, before the world was, with you;” asking for glory as a man, but testifying that He had glory as God before the world. And He had glory, being and existing; for one who does not exist has not been glorified. But if He was, He was also begotten; for there is not a son who is not begotten; but if He has been begotten, he says, He is outside the one who begot, and is divided; but it is necessary for the Word to be indivisible, being in God, and not appearing outside of God. For where could He appear outside, when God has filled all things, according to what is written: “Do I not fill heaven and earth, says the Lord?” With such fantasies they attempt to destroy the generation of the Son, and the eternal procession from the Father, and the existence with the Father, and that the Father subsists perfectly in Himself, and the Son subsists perfectly in Himself. Let them learn, therefore, that they do not understand “either what they are saying or the things about which they make confident assertions,” defining God by place, and again imagining the Son in another place, and thinking them to be divided, the one there, the other here, if the Son is confessed as having been begotten and having appeared in Himself from the Father. “What is the place of my rest?” says God through the prophet. “Heaven and the heaven of heavens are not enough for you,” Solomon says to God; God persuading men by the greatest proof, that no place is capable of receiving Him. “For my hand,” he says, “made all these things.” The things made, therefore, do not contain the one who made them, who also before

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θεότητι τὰ μὴ μετέχοντα τῆς θεότητος οὐ συντάττεται. Πῶς οὖν ἐν τῷ γεγεννηκότι ὁ γεγεννημένος; καὶ πάλιν ὁ γεννήτωρ ἐν τῷ γεννήματι; πῶς οὗτος ἐν ἐκείνῳ, κἀκεῖνος ἐν τούτῳ; Ὅτι καὶ αὐτὸς τοιοῦτός ἐστιν οἷος κἀκεῖνος, κἀκεῖνος οἷος οὗτος. Οὕτω καὶ ἓν τὰ δύο, τῷ μὴ διαλλάττειν, μηδὲ ἀπεσχοινίσθαι, μηδὲ καθ' ἕτερον εἶδος καὶ ξένον χαρακτῆρα νοεῖσθαι τὸν Υἱὸν, ἀλλ' εἶναι Θεὸν, ὥσπερ καὶ ὁ Πατήρ. Ἐπεὶ καὶ εἰπόντος αὐτοῦ· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν,» ἠγανάκτουν οἱ Ἰουδαῖοι λέγοντες, «Ὅτι σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν.» Καὶ ὁ Σωτὴρ ἀπε κρίνατο βεβαιῶν τὸ εἰρημένον ὑπ' αὐτῶν, ὡς οὐδὲν ἄλλο ἢ τοῦτο δεδηλωκὼς ἐν τῷ φάσκειν· «Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν,» τὸ εἶναι καὶ αὐτὸν Θεὸν Υἱὸν ὄντα Θεοῦ· «Εἰ ἐκείνους θεοὺς εἶπε, πρὸς οὓς ὁ Λόγος τοῦ Θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆ ναι ἡ Γραφή· ὃν ὁ Πατὴρ ἡγίασε, καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε, Ὅτι βλασφημεῖς· ὅτι εἶπον, ὅτι Υἱὸς Θεοῦ εἰμι; εἰ οὐ ποιῶ τὰ ἔργα τοῦ Πατρός μου, μὴ πιστεύετέ μοι· εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ θέ λητε πιστεύειν, τοῖς ἔργοις πιστεύετε· ἵν' εἰ δῆτε, καὶ γινώσκητε, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί.» Οὐκοῦν ἐν τῷ Πατρὶ τὸν Υἱὸν εἶναι, καὶ τὸν Πατέρα ἐν τῷ Υἱῷ, τοῦτό ἐστι καὶ οὐδὲν ἕτερον, τὸν Υἱὸν εἶναι Θεοῦ τὸν ἐκ τοῦ Θεοῦ γεγεννημένον, Θεὸν ὄντα κατὰ τὴν φύσιν, ὅπερ ὁ Πατὴρ, καὶ δεικνύντα τὸ πατρῷον εἶδος ἐν ἑαυτῷ, καὶ δεικνύμενον ἐπὶ τῆς πατρικῆς ὑποστάσεως. Εἷς οὖν, καὶ εἷς, καὶ ἡ δυὰς οὐ μεμέρισται τῇ φύσει, ἀνενδεὴς οὖσα τῇ τελειότητι, ὅλον μὲν τὸ πλή ρωμα τῆς θεότητος ὁ Πατὴρ, ὡς Πατὴρ, ὅλον δὲ τὸ πλήρωμα τῆς θεότητος ὁ Υἱὸς, ὡς Υἱός. Ἐπειδὴ δι' ἀμφοτέρων ἓν εἶδος νοεῖται, ὁλοκλήρως ἐν ἀμφο τέροις δεικνύμενον. Μηδεὶς ἀρνείσθω τὴν φανερω θεῖσαν ἐν τῷ κόσμῳ ζωήν· «Ἥτις ἦν,» φησὶ, «πρὸς τὸν Πατέρα, καὶ ἐφανερώθη ἡμῖν.» Καὶ πρὸ τῆς φανερώσεως τοῦτο ἔδοξεν εἶναι, ἡνίκα πεφανέρωται. Γεγέννηται γὰρ ἀϊδίως, καὶ ὑπάρχει μετὰ τοῦ ἰδίου Πατρός. Μηδεὶς ἀρνούμενος τὰ τρία τὴν μονάδα εὑ ρίσκειν νομιζέτω· ἀλλ' ἐν τῇ Τριάδι νοείτω τὸ ἓν, ἔχων τὸ κεφάλαιον τῆς πίστεως ἐν τῷ βαπτίσματι, καὶ ἐν ταῖς τρισὶν ἁγίαις σφραγῖσι, δι' ὧν εἰς σωτηρίαν ἀναγεγέννηται, μεμνημένος τοῦ Ἀποστό λου λέγοντος· «Εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα·» μεμνημένος τοῦ λέγοντος Πατρός· «Ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε,» τοῦ τε Υἱοῦ μαρτυροῦντος, ὅτι ἦν πρὸ τοῦ κόσμου παρὰ τῷ Πατρὶ, τὴν δόξαν ἔχων τὴν τῆς θεότητος· «∆όξασόν με γὰρ,» φησὶ, 28.112 «Πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον, πρὸ τοῦ τὸν κόσμον εἶναι, παρὰ σοί·» τὴν μὲν κατὰ ἄνθρωπον δόξαν αἰτῶν, τὴν δὲ κατὰ Θεὸν ἔχων πρὸ τοῦ κόσμου μαρτυρῶν. Εἶχε δὲ τὴν δόξαν ὢν καὶ ὑπάρ χων· οὐδὲ γὰρ ὁ μὴ ὢν δεδόξασται. Εἰ δὲ ἦν, καὶ γεγέννητο· οὐ γάρ ἐστιν υἱὸς μὴ γεγεννημένος· ἀλλ' εἰ γεγέννηται, φησὶν, ἐκτός ἐστι τοῦ γεννήσαν τος, καὶ διῄρηται· ἀδιαίρετον δὲ χρὴ εἶναι Λόγον ὄντα ἐν Θεῷ, καὶ μὴ φαινόμενον ἔξω τοῦ Θεοῦ. Ποῦ γὰρ ἂν καὶ φανείη ἐκτὸς, πάντα τοῦ Θεοῦ πεπληρω κότος, κατὰ τὸ γεγραμμένον· «Τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος;» Τοιαύταις φαντασίαις ἀναιρεῖν ἐπιχειροῦσι τὴν γέννησιν τοῦ Υἱοῦ, καὶ τὴν ἀπὸ τοῦ Πατρὸς ἀΐδιον πρόοδον, καὶ τὴν μετὰ τοῦ Πατρὸς ὕπαρξιν, καὶ τὸ τελείως μὲν ὑφεστάναι Πατέρα καθ' ἑαυτὸν, τελείως καὶ τὸν Υἱὸν καθ' ἑαυτὸν ὑφεστάναι. Μαθέτωσαν οὖν, ὅτι μὴ νοοῦσι, «μήτε ἃ λέγουσι, μήτε περὶ ὧν διαβε βαιοῦνται,» τόπῳ Θεὸν περιγράφοντες, καὶ τὸν Υἱὸν αὖ πάλιν ἐν ἑτέρῳ φανταζόμενοι τόπῳ, καὶ μεμε ρίσθαι, τὸν μὲν ἐκεῖ, τὸν δὲ ἐνθάδε νομίζοντες, ἐὰν γεγεννημένος καὶ πεφηνὼς καθ' ἑαυτὸν ἀπὸ τοῦ Πατρὸς ὁ Υἱὸς ὁμολογῆται. «Τίς τόπος τῆς κατα παύσεώς μου;» φησὶν ὁ Θεὸς διὰ τοῦ προφήτου. «Ὁ οὐρανὸς καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ οὐκ ἀρκέσουσί σοι,» Σολομὼν λέγει πρὸς τὸν Θεόν· τεκμηρίῳ με γίστῳ πείθων τοὺς ἀνθρώπους ὁ Θεὸς, ὅτι μηδεὶς αὐτοῦ τόπος δεκτικός. «Ἡ γὰρ χείρ μου,» φησὶν, «ἐποίησε ταῦτα πάντα.» Οὐ τοίνυν περιέχει τὰ ποιήματα τὸν πεποιηκότα, ὃς καὶ πρὸ