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believing in the one, he sees in the one him who is united to him through all things in truth and divinity and substance and life and wisdom and simply in all things, or, if he does not see in the one him who is these things, 26 he has faith in nothing. For without a son, a father neither is nor is called one, nor indeed is the powerful without power, nor the wise without wisdom; for Christ is the power of God and the wisdom of God; so that he who imagines he sees apart from the power or the wisdom or the truth or the life or the true light either sees nothing or sees what is altogether evil. For the removal of good things becomes the positing and existence of evil.

27 "Not with a lying voice," he says, "do we honor him; for he is without falsehood." I pray that Eunomius may abide by this utterance, testifying to the truth that he is 28 without falsehood. For if he should think thus, that everything said by the Lord is separate from falsehood, he will surely be persuaded that he speaks the truth who said, "I am in the Father and the Father is in me," that is, whole in whole, with neither the Father being in excess in the Son nor the Son being deficient in the Father, and that the Son must be honored just as the Father is honored, and that, "He who has seen me has seen the Father," and that, "No one knows the Son except the Father," and that "No one knows the Father except the Son;" through all of which no variation either of glory or of substance or of anything else is supposed in the Father and the Son by those who accept these utterances as true. "truly being," he says, "one God by nature and 29 by glory." That which "truly is" is contrasted with that which "is not truly." Each of the things that exist "truly is" insofar as it exists; but that which seems to be but is not, up to a certain imagination and supposition, this does not "truly exist," like a dream's phantom or the man in a picture; for these and such things, existing only in imagination, do not have true being. If, therefore, according to the Jewish supposition they argue that the only-begotten God does not exist at all, they do well to attribute "true being" to the Father alone; but if they do not deny that the maker of all things exists, let them be persuaded not to deprive him who "truly is" of "true being," who in the theophany that appeared to Moses named himself as "the one who is," saying, "I am who am," just as Eunomius in the following words agrees with this, saying that he himself was the one who appeared to Moses. 30 Then he says "one God by nature and by glory." If, then, God exists apart from being God by nature, he who says these things would know; but if he who is not God by nature is not God, let them learn from the great Paul that those who serve things that are not by nature gods do not serve God, but we serve a living and true God, as the apostle says, and he whom we serve is Jesus Christ. For the apostle Paul also boasts of serving him, saying, "Paul, a servant of Jesus Christ." We, therefore, who no longer serve those who are not by nature gods, have come to know the God who is by nature, to whom every knee bends, of things in heaven and on earth and under the earth. Whom we would not have served, if we had not believed that this is the living and true God, to whom every tongue confesses that Jesus is Lord, to the glory of God the Father.

31 "One God," he says, "alone without beginning, eternally, without end." Again, "Understand subtlety, you simple ones," says Solomon, lest being deceived you fall into a denial of the divinity of the Only-begotten. That which is "without end" is what is not subject to death and corruption, and likewise that which is "eternal" is said to be what is not temporary. Therefore, that which is neither eternal nor without end is altogether considered to be in a corruptible and mortal nature. Therefore, he who attributes "without end" to the one and only God, but does not include the Son in the meaning of "without end" and "eternal," by such an argument makes him who is contrasted 32 with the eternal and endless to be corruptible and temporary. But we, even if we hear that "God alone has immortality," understand the Son through immortality (for immortality is life, which is the Lord who said, "I am the life"); and if it is said that he dwells in unapproachable light,

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τὸν ἕνα πιστεύων βλέπει ἐν τῷ ἑνὶ τὸν διὰ πάντων αὐτῷ ἡνωμένον ἐν ἀληθείᾳ τε καὶ θεότητι καὶ οὐσίᾳ καὶ ζωῇ καὶ σοφίᾳ καὶ πᾶσιν ἁπαξαπλῶς ἤ, εἰ μὴ βλέπει ἐν τῷ ἑνὶ τὸν ταῦτα 26 ὄντα, εἰς οὐδὲν ἔχει τὴν πίστιν. χωρὶς γὰρ υἱοῦ πατὴρ οὔτε ἔστιν οὔτε λέγεται οὔτε μὴν χωρὶς δυνάμεως ὁ δυ νατὸς οὔτε χωρὶς σοφίας ὁ σοφός· Χριστὸς γὰρ θεοῦ δύ ναμις καὶ θεοῦ σοφία· ὥστε ὁ τῆς δυνάμεως ἢ τῆς σοφίας ἢ τῆς ἀληθείας ἢ τῆς ζωῆς ἢ τοῦ ἀληθινοῦ φωτὸς ἐκτὸς βλέπειν φανταζόμενος ἢ οὐδὲν βλέπει ἢ τὸ κακὸν πάντως βλέπει. ἡ γὰρ τῶν ἀγαθῶν ὑπεξαίρεσις τοῦ κακοῦ θέσις καὶ ὕπαρξις γίνεται.

27 Οὐκ ἐψευσμένῃ, φησί, φωνῇ τιμῶντες αὐ τόν· ἔστι γὰρ ἀψευδής. ταύτῃ τῇ φωνῇ εὔχομαι τὸν Εὐνόμιον ἐπιμένειν, μαρτυροῦντα τῇ ἀληθείᾳ ὅτι ἐστὶν 28 ἀψευδής. εἰ γὰρ οὕτω φρονοίη, ὅτι πᾶν τὸ παρὰ τοῦ κυ ρίου λεγόμενον τοῦ ψεύδους κεχώρισται, πεισθήσεται πάν τως ἀληθεύειν τὸν εἰπόντα ὅτι Ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστι, δηλαδὴ ὅλος ἐν ὅλῳ, οὔτε τοῦ πατρὸς ἐν τῷ υἱῷ περιττεύοντος οὔτε τοῦ υἱοῦ ἐν τῷ πατρὶ λεί ποντος, καὶ ὅτι οὕτω χρὴ τιμᾶσθαι τὸν υἱόν, καθὼς τι μᾶται ὁ πατήρ, καὶ ὅτι Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα, καὶ ὅτι Οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ, καὶ ὅτι Καὶ τὸν πατέρα οὐδεὶς ἐπιγινώσκει εἰ μὴ ὁ υἱός· δι' ὧν ἁπάν των οὔτε δόξης οὔτε οὐσίας οὔτε ἄλλου τινὸς παραλλαγὴ ὑπονοεῖται ἐπὶ πατρὸς καὶ υἱοῦ τοῖς ταύτας τὰς φωνὰς ὡς ἀληθινὰς δεξαμένοις. ὄντως ὄντα, φησί, φύσει τε 29 καὶ δόξῃ θεὸν ἕνα. τὸ ὄντως ὂν ἀντιδιαιρεῖται πρὸς τὸ μὴ ὄντως ὄν. ἔστι δὲ ὄντως ὂν ἕκαστον τῶν ὄντων καθὸ ἔστιν· τὸ δὲ μέχρι φαντασίας τινὸς καὶ ὑπονοίας δοκοῦν μὲν εἶναι μὴ ὂν δέ, τοῦτο οὐκ ὄντως ἔστιν, ὡς τὸ ἐνύπνιον φάσμα ἢ ὁ ἐπὶ τῆς εἰκόνος ἄνθρωπος· ταῦτα γὰρ καὶ τὰ τοιαῦτα μέχρι φαντασίας ὄντα τὸ ὄντως εἶναι οὐκ ἔχει. εἰ μὲν οὖν κατὰ τὴν Ἰουδαϊκὴν ὑπόληψιν κατα σκευάζουσι καθόλου μὴ εἶναι τὸν μονογενῆ θεόν, καλῶς τῷ πατρὶ μόνῳ τὸ ὄντως εἶναι προσμαρτυροῦσιν· εἰ δὲ οὐκ ἀρνοῦνται τὸν πάντων ποιητὴν ὅτι ἔστι, πεισθήτωσαν μὴ ἀποστερεῖν τὸν ὄντως ὄντα τοῦ ὄντως εἶναι, ὃς ἑαυτὸν ἐν τῇ γενομένῃ Μωϋσεῖ θεοφανείᾳ ὄντα ὠνόμασεν εἰπὼν ὅτι Ἐγώ εἰμι ὁ ὤν, καθὼς ὁ Εὐνόμιος ἐν τοῖς ἐφεξῆς λόγοις τούτῳ συντίθεται, αὐτὸν εἶναι λέγων τὸν τῷ Μωϋσεῖ φανέντα. 30 εἶτα φύσει τε καὶ δόξῃ θεόν φησιν ἕνα. εἰ μὲν οὖν ἐστιν ὁ θεὸς χωρὶς τοῦ εἶναι φύσει θεός, αὐτὸς ἂν εἰδείη ὁ ταῦτα λέγων· εἰ δὲ οὐκ ἔστι θεὸς ὁ μὴ φύσει θεὸς ὤν, μαθέτωσαν παρὰ τοῦ μεγάλου Παύλου, ὅτι οἱ δουλεύοντες τοῖς μὴ φύσει οὖσι θεοῖς θεῷ οὐ δουλεύουσιν, ἡμεῖς δὲ δουλεύομεν θεῷ ζῶντί τε καὶ ἀληθινῷ, καθὼς ὁ ἀπόστολος λέγει, ᾧ δὲ δουλεύομεν, Ἰησοῦς ἐστιν ὁ Χριστός. τούτῳ γὰρ καὶ ὁ ἀπόστολος Παῦλος δουλεύειν καυχᾶται λέγων· Παῦλος, δοῦλος Ἰησοῦ Χριστοῦ. ἡμεῖς τοίνυν οἱ μηκέτι δουλεύοντες τοῖς μὴ φύσει οὖσι θεοῖς ἐπέγνωμεν τὸν φύσει ὄντα θεόν, ᾧ πᾶν γόνυ κάμπτει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων. ᾧ οὐκ ἂν ἐδουλεύσαμεν, εἰ μὴ ἐπιστεύ σαμεν ὅτι οὗτός ἐστιν ὁ ζῶν τε καὶ ἀληθινὸς θεός, ᾧ πᾶσα γλῶσσα ἐξομολογεῖται, ὅτι κύριος Ἰησοῦς εἰς δόξαν θεοῦ πατρός.

31 Θεόν, φησίν, ἕνα ἀνάρχως ἀϊδίως ἀτελευτή τως μόνον. πάλιν Νοήσατε ἄκακοι πανουργίαν, φησὶν ὁ Σολομών, μή ποτε εἰς ἄρνησιν τῆς τοῦ μονογενοῦς θεότητος ἀπατηθέντες ἐκπέσητε. ἀτελεύτητόν ἐστι τὸ θανάτου καὶ φθορᾶς ἀνεπίδεκτον, ὡσαύτως δὲ καὶ ἀΐδιον τὸ μὴ πρόσ καιρον λέγεται. ὃ τοίνυν μήτε ἀΐδιόν ἐστι μήτε ἀτελεύ τητον, τοῦτο πάντως ἐν τῇ φθαρτῇ τε καὶ ἐπικήρῳ θεω ρεῖται φύσει. οὐκοῦν ὁ τὸ ἀτελεύτητον τῷ ἑνὶ καὶ μόνῳ προσμαρτυρῶν θεῷ, μὴ συμπεριλαμβάνων δὲ τὸν υἱὸν τῇ τοῦ ἀτελευτήτου καὶ ἀϊδίου σημασίᾳ, φθαρτὸν αὐτὸν εἶναι καὶ πρόσκαιρον διὰ τοῦ τοιούτου λόγου κατασκευάζει τὸν 32 τῷ ἀϊδίῳ καὶ ἀτελευτήτῳ ἀντιδιαστελλόμενον. ἡμεῖς δὲ κἂν ἀκούσωμεν ὅτι μόνος ὁ θεὸς ἔχει τὴν ἀθανασίαν, τὸν υἱὸν διὰ τῆς ἀθανασίας νοοῦμεν (ἀθανασία γάρ ἐστιν ἡ ζωή, ἥτις ἐστὶν ὁ κύριος ὁ εἰπὼν ὅτι Ἐγώ εἰμι ἡ ζωή)· κἂν λέγηται φῶς οἰκεῖν ἀπρόσιτον,