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in defining it he has unwittingly bestowed upon him only the name, while denying that he is truly a Son. For he who has come into being from things that are not would not truly be the son of God, any more than anything else that is created. 1.10.1 But the true Son of God, having been begotten of Him as from a father, would rightly be called both only-begotten and beloved of the Father; and thus He would also be God. For what could be the offspring of God but that which is made like unto Him who begot it? A king, then, builds a city but does not beget a city; but he is said to beget a son, not to build one. And the craftsman would be a creator but not a father of that which is created by him, but he would not be called the creator of the son begotten of him. And so also the God of all would rightly be called the Father of the Son, but the 1.10.2 founder and maker of the world. But if one should find it said once somewhere in scripture, “The Lord created me as the beginning of his ways for his works,” one must examine the meaning of the saying, which I shall set forth a little later, and not, like Marcellus, shake the most essential dogma of the church because of a single word. For he too, having heard once that the Son is the Word, falling into a human way of thinking, 1.10.3 denied his existence. How is it pious to compare Him, who is testified to be the Son both by Himself and by the Father, with the other created things? And how will He be only-begotten if He is numbered with the multitude of things that have come into being? And yet, from this very title, "Son" indicates the natural relation to the Father, just as, in turn, the name "only-begotten" pertains to the stock and to the generation itself and to His being the only one and that no other shares with Him in sonship. But 1.10.4 these men seem to have suffered the same affliction as Marcellus. For he, for fear of saying there are two gods, put forward the denial of the Son, setting aside his hypostasis. But they, positing two hypostases, one unbegotten and the other created from nothing, maintain one God; but the Son for them will no longer be the only-begotten, nor indeed Lord, nor God, having nothing in common with the divinity of the Father, but being compared with the other creatures, in that he subsisted from things that are not, 1.10.5. But not so the church; it proclaims the Son of God to be God and Lord, and teaches that He is truly Son and God; not in the same way as the many who are called sons and gods by title, concerning whom it is said, “I said, you are gods, and all of you sons of the Most High,” but in that He alone, begotten of the Father Himself, “existed in the form of God,” and was the “image of the invisible God, and the firstborn of all creation.” Wherefore she has learned to honor and reverence and worship Him alone, as her Lord and Savior and God. 1.11.1 But if fear strikes them lest they should seem to proclaim two gods, let them know that even when the Son is confessed by us as God, there would be one God only, He who alone is without beginning and unbegotten, who possesses divinity as His own, and is the cause for the Son both of His being and of His being such as He is; on account of whom the Son Himself confesses that He lives, saying plainly, “As the living Father sent me, and I live because of the Father,” and, “For as the Father has life in 1.11.2 himself, so he has granted the Son also to have life in himself.” Wherefore He teaches that the Father is God both of us and of Himself, in what He says, “I am ascending to my Father and your Father, and to my God and your God.” And the great apostle teaches that God is the head of the Son, and the Son the head of the church, saying in one place, “But the head of Christ is God,” and in another, speaking of the Son, “And he gave him to be head over all things to the church, which is his body.” 1.11.3 Therefore, He would be the leader and head of the church, but His head is the Father; thus there is one God, the Father of the only-begotten Son, and one head even of Christ Himself. And since there is one beginning and head, how could there be two gods, and not rather that one alone who acknowledges no one superior nor another cause of Himself, but possesses as His own, without beginning and unbegotten, the divinity of the monarchical authority, and has imparted of His own divinity and life to the Son, who through

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ὁριζόμενος λέληθεν τοὔνομα μὲν αὐτῷ μόνον χαριζόμενος, τὸ δ' ἀληθῶς υἱὸν εἶναι ἀρνούμενος. ὁ γὰρ ἐξ οὐκ ὄντων γεγονὼς οὐκ ἂν ἀληθῶς γένοιτ' ἂν υἱὸς θεοῦ, ὅτι μηδὲ ἄλλο τι τῶν γεννητῶν. 1.10.1 ὁ δ' ἀληθῶς υἱὸς τοῦ θεοῦ, ἐξ αὐτοῦ ἅτε δὴ ἐκ πατρὸς ἀποτεχθείς, εἰκότως καὶ μονογενὴς καὶ ἀγαπητὸς χρηματίσειεν ἂν τοῦ πατρός· οὕτω δὲ καὶ θεὸς ἂν εἴη. τί γὰρ ἂν γένοιτο θεοῦ γέννημα ἢ τὸ τῷ γεγεννηκότι ἀφωμοιωμένον; κτίζει μὲν οὖν βασιλεὺς πόλιν ἀλλ' οὐ γεννᾷ πόλιν, γεννᾶν δὲ υἱὸν ἀλλ' οὐ κτίζειν λέγεται· καὶ ὁ τεχνίτης δημιουργὸς ἀλλ' οὐχὶ πατὴρ γένοιτ' ἂν τοῦ πρὸς αὐτοῦ δημιουργουμένου, τοῦ δ' ἐξ αὐτοῦ φύντος υἱοῦ οὐκ ἂν δημιουργὸς λεχθείη. καὶ δὴ καὶ ὁ τῶν ὅλων θεὸς τοῦ μὲν υἱοῦ πατήρ, τοῦ δὲ 1.10.2 κόσμου κτίστης ἂν εἰκότως καὶ ποιητὴς λέγοιτο. εἰ δ' ἅπαξ που τῆς γραφῆς εὑρίσκοι τις εἰρημένον «κύριος ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ», τὸν νοῦν ἐπισκοπεῖν χρὴ τοῦ λόγου, ὃν μικρὸν ὕστερον ἐκθήσομαι, ἀλλὰ μὴ κατὰ Μάρκελλον ἐκ μιᾶς λέξεως τὸ κυριώτατον τῆς ἐκκλησίας παρασαλεύειν δόγμα. κἀκεῖνος γὰρ ἅπαξ ἀκούσας λόγον εἶναι τὸν υἱόν, ἐπὶ τὸν ἄνθρωπον καταπεσὼν 1.10.3 τὴν ὕπαρξιν ἠθέτει αὐτοῦ. ὃν δὴ καὶ πρὸς αὐτοῦ καὶ πρὸς τοῦ πατρὸς μαρτυρούμενον εἶναι υἱὸν πῶς τοῖς λοιποῖς γενητοῖς παραβάλλειν ὅσιον; πῶς δ' ἔσται μονογενὴς τῷ πλήθει τῶν γεγονότων συναριθμούμενος; καὶ μὴν ἐξ αὐτῆς τῆς προσηγορίας ὁ υἱὸς τὴν πρὸς τὸν πατέρα φυσικὴν σχέσιν παρίστησιν, ὡς αὖ πάλιν τὸ μονογενὲς ὄνομα καὶ τοῦ γένους ἐφάπτεται καὶ τῆς γενέσεως αὐτῆς καὶ τοῦ μόνον εἶναι καὶ μηδέτερον αὐτῷ τῆς υἱότητος κοινωνεῖν. ἀλλ' 1.10.4 ἐοίκασιν ταὐτὸν Μαρκέλλῳ πάθος πεπονθέναι καὶ οὗτοι. ὁ μὲν γὰρ δέει τοῦ μὴ δύο θεοὺς εἰπεῖν τὴν ἄρνησιν τοῦ υἱοῦ προὐβάλλετο, τὴν ὑπόστασιν ἀθετῶν αὐτοῦ. οἱ δὲ δύο δόντες ὑποστάσεις, τὴν μὲν ἀγένητον τὴν δ' ἐξ οὐκ ὄντων κτισθεῖσαν, ἕνα μὲν θεὸν ὑφίστανται· ὁ δὲ υἱὸς οὐκέτ' αὐτοῖς οὔτε ὁ μονογενὴς ἔσται οὔτε μὴν κύριος, οὔτε θεός, μηδὲν μὲν ἐπικοινωνῶν τῇ τοῦ πατρὸς θεότητι, τοῖς δὲ λοιποῖς κτίσμασιν, καθ' ὃ ἐξ οὐκ ὄντων ὑπέστη, 1.10.5 παραβαλλόμενος. ἀλλ' οὐχ οὕτως ἡ ἐκκλησία· τὸν δ' υἱὸν τοῦ θεοῦ θεὸν καὶ κύριον ἀνακηρύττει, καὶ ἀληθῶς υἱὸν εἶναι καὶ θεὸν διδάσκει· οὐ κατὰ τοὺς πολλοὺς τοὺς ἐπίκλην ὀνομασθέντας υἱούς τε καὶ θεούς, περὶ ὧν εἴρηται «ἐγὼ εἶπα θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες», καθ' ὃ δὲ μόνος αὐτὸς ὁ ἐξ αὐτοῦ γεννηθεὶς τοῦ πατρὸς «ἐν μορφῇ θεοῦ ὑπῆρχεν», «εἰκών» τ' ἦν «τοῦ θεοῦ τοῦ ἀοράτου καὶ πρωτότοκος ἁπάσης κτίσεως». διὸ καὶ τιμᾶν καὶ σέβειν καὶ προσκυνεῖν μόνον αὐτόν, οἷα κύριον καὶ σωτῆρα καὶ θεὸν ἑαυτῆς, μεμάθηκεν. 1.11.1 εἰ δὲ φόβον αὐτοῖς ἐμποιεῖ, μή πη ἄρα δύο θεοὺς ἀναγορεύειν δόξαιεν, ἴστωσαν ὡς καὶ τοῦ υἱοῦ πρὸς ἡμῶν ὁμολογουμένου θεοῦ εἷς ἂν γένοιτο θεὸς μόνος ἐκεῖνος, ὁ μόνος ἄναρχος καὶ ἀγέννητος, ὁ τὴν θεότητα οἰκείαν κεκτημένος, αὐτῷ τε τῷ υἱῷ τοῦ εἶναι καὶ τοῦ τοιῷδε εἶναι γεγονὼς αἴτιος· δι' ὃν καὶ αὐτὸς ὁ υἱὸς ὁμολογεῖ ζῆν, ἄντικρυς λέγων «καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα» καὶ «ὥσπερ γὰρ ὁ πατὴρ ζωὴν ἔχει ἐν 1.11.2 ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ». διὸ καὶ ἡμῶν καὶ ἑαυτοῦ θεὸν εἶναι διδάσκει τὸν πατέρα, ἐν οἷς φησιν «ἀνέρχομαι πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν». καὶ κεφαλὴν δὲ αὐτοῦ μὲν τοῦ υἱοῦ τὸν θεόν, τῆς δ' ἐκκλησίας τὸν υἱὸν ὁ μέγας ἀπόστολος διδάσκει, πῆ μὲν λέγων «κεφαλὴ δὲ τοῦ Χριστοῦ ὁ θεός», πῆ δὲ περὶ τοῦ υἱοῦ φάσκων «καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, ἥτις ἐστὶν τὸ σῶμα αὐτοῦ». 1.11.3 οὐκοῦν τῆς μὲν ἐκκλησίας αὐτὸς ἀρχηγὸς ἂν εἴη καὶ κεφαλή, κεφαλὴ δὲ αὐτοῦ ὁ πατήρ· οὕτως εἷς θεὸς ὁ τοῦ μονογενοῦς υἱοῦ πατήρ, καὶ μία ἡ καὶ αὐτοῦ τοῦ Χριστοῦ κεφαλή. μιᾶς δὲ οὔσης ἀρχῆς τε καὶ κεφαλῆς, πῶς ἂν γένοιντο θεοὶ δύο, οὐχὶ δὲ εἷς ἐκεῖνος μόνος ὁ μηδένα ἀνώτερον μηδὲ ἑαυτοῦ αἴτιον ἕτερον ἐπιγραφόμενος, οἰκείαν δὲ καὶ ἄναρχον καὶ ἀγένητον τῆς μοναρχικῆς ἐξουσίας τὴν θεότητα κεκτημένος καὶ τῷ υἱῷ τῆς ἑαυτοῦ θεότητός τε καὶ ζωῆς μεταδούς, ὁ δι'