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without beginning. For the Son is begotten, not created; and concerning things created and under time it is written: "All things are Your servants." 25. If as something great—and indeed it is truly great and of God alone—Paul said concerning the Father: "who is over all, and through all, and in all;" yet he wrote the same things concerning the Son: "From whom is the Christ according to the flesh, who is over all, God blessed forever. Amen;" and the evangelist says: "He who comes from above is above all;" He has not departed in anything, nor is He lacking from the Father. It is worth examining how reverently the theologians of the Greeks hold these things, who have heard much, read not a little, and seen very many things. For they say: All things are full of God, of all things He is the end and the beginning, bearing all things, both dissolving and again making them grow from themselves. 26. If creation is written to be the Son's own—for He says: "He came to His own;" and again: "My 39.797 sheep hear my voice;" and to Peter: "I will give you the keys of the heavens,"—but it does not belong to a created being to have all the divine creation as its own, or to give authority to open the heavens, that is to say this without risk; He reigns jointly with His almighty Father. 27. If the immortal is not greater than the Word of God, and if neither God nor soulless flesh ever needs food or sleep; then the ineffable incarnation was not through a soul, nor indeed should one ascribe to the divinity agony, and desire for food, and sleep, and such things. 28. If, as it is written, He sits at the right hand of the Father, as true and equal-in-honor God, and His only-begotten Son; He is enthroned with Him, possessing an undivided and limitless kingdom, and is equally worshipped and glorified with the Father, both He and the Spirit of God. For how would it be possible, with the Trinity present on one throne, for one to be worshipped before the one eternal throne, as the worship is made towards the east, and the glory is sent up? For that where the Father is, there also is His Spirit, being found seated with Him and worshipped with Him, as belonging to the nature that is queen of all, has been proclaimed from many sources, and from the Scripture which says: "For by this we know that God is in us, from His Spirit, which the Son has given to us." For our spirit is not meant; for already having this, we received the holy Spirit of God. 29. If it is the will of the Father that all honor the Son, just as they honor the Father; He exists in equal glory and one property of the Father; and they do not act piously, who either exchange the glory, or suspect that He differs in some respect. 30. If He is worshipped by angels, how is He not worthy also of men? But if He is worshipped, He is not a creature. 39.800 For it has been decreed not to worship gods, because they are creatures. 31. If God the Father is in Him, and He in the Father equally, and the Spirit of God remains with Him, as has been shown; the Trinity exists equal and like; and no one can have, or worship, or glorify the Father, without equally having the Son and His Spirit, and equally worshipping and glorifying. 32. If the Son and the holy Spirit legislate, and set free from sins and death—"For the law," he says, "of the Spirit of life in Christ Jesus has set me free from the law of sin and of death," cries Paul—these hypostases are of the first and one almighty and life-giving nature. For a creature cannot do these things of itself. 33. If it is rightly written that the Son is Savior, and the holy Spirit supplies salvation; He is unchangeable and uncreated, as both the Son and the Spirit are unchangeable. For that which is changeable cannot save one who has stumbled, as it is created and not without sin. 34. If we who are created are adopted as sons by the Son, as Paul on the one hand, and John on the other, tell us while initiating us into the mystery; Paul saying: "And because you are sons, God has sent the Spirit of his Son into our hearts, crying, 'Abba, Father!'" and John: "But to all who did receive him, he gave them authority to become children of God"; they are not yet lacking from the true divinity, the

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ἄναρχος. Υἱὸς γὰρ γεννᾶται, οὐ κτίζεται· καὶ περὶ τῶν κτιστῶν καὶ ὑπὸ χρόνον γέγραπται· «Τὰ σύμπαντα δοῦλα σά.» ΚΕʹ. Εἰ ὡς μέγα καὶ γάρ ἐστιν ἀληθῶς μέγα καὶ μόνου Θεοῦ περὶ Πατρὸς εἶπεν Παῦλος· «Ὁ ἐπὶ πάντων, καὶ διὰ πάντων, καὶ ἐν πᾶσιν·» τὰ δὲ ἴσα αὐτὸς περὶ τοῦ Υἱοῦ γέγραφεν· «Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν·» καὶ ὁ εὐαγγελιστής φησιν· «Ὁ ἐρχόμενος ἄνωθεν, ἐπάνω πάντων ἐστίν·» οὐκ ἀφέστηκεν ἔν τινι, οὐδ' ἀποδεῖ τοῦ Πατρός. Ὅπως δὲ εὐλαβῶς ἔχουσι περὶ τούτων οἱ Ἑλλήνων θεολόγοι, οἱ πολλὰ μὲν ἀκούσαντες, οὐκ ὀλίγα ἀναγνόντες, ἑωρακότες δὲ καὶ πλεῖστα, ἐπισκοπεῖν ἄξιον. Φάσκουσι γάρ· Πάντα Θεοῦ πλήρη, πάντων πέρας ἐστὶ καὶ ἀρχὴ, Πάντα φέρων, λύων τε καὶ ἐξ αὐτῶν πάλιν αὔξων. Κςʹ. Εἰ τοῦ Υἱοῦ ἡ κτίσις ἰδία γέγραπται φησὶν γάρ· «Εἰς τὰ ἴδια ἦλθεν·» καὶ πάλιν· «Τὰ ἐμὰ 39.797 πρόβατα τῆς ἐμῆς φωνῆς ἀκούει·» καὶ πρὸς τὸν Πέτρον· «Σοὶ δώσω τὰς κλεῖς τῶν οὐρανῶν», κτιστῷ δὲ οὐχ ὑπάρχει τὸ ἴδια εἶναι πάσῃ τῇ θείᾳ κτίσει, ἢ ἐξουσίαν διδόναι οὐρανῶν ἀνοίξεως, ἤγουν λέγειν τοῦτο ἀκινδύνως· συνδεσποτεύει τῷ παντοκράτορι αὐτοῦ Πατρί. ΚΖʹ. Εἰ ὁ ἀθάνατος οὐ κρείσσων τοῦ Θεοῦ Λόγου, καὶ εἰ οὔτε Θεὸς, οὔτε ἄψυχος σὰρξ δεῖταί πω τροφῆς, ἢ ὕπνου· οὐκ ἄρα διὰ ψυχῆς ἡ ἄῤῥητος ἐνανθρώπησις, οὔτε μὴν ἐπιγραπτέον τῇ θεότητι ἀγωνίαν, καὶ τροφῆς ἔφεσιν, καὶ ὕπνον, καὶ τὰ τοιαῦτα. ΚΗʹ. Εἰ, καθὰ γέγραπται, ἐκ δεξιῶν συνεδρεύει τῷ Πατρὶ, ὡς ἀληθινὸς καὶ ἰσότιμος Θεὸς, καὶ Υἱὸς αὐτοῦ μονογενής· ὁμόθρονός ἐστιν, ἀμέριστον καὶ ἀπέραντον τὴν βασιλείαν κεκτημένος, καὶ τῷ Πατρὶ ἐξ ἴσου συμπροσκυνούμενος καὶ συνδοξαζόμενος, αὐτός τε καὶ τὸ Πνεῦμα τοῦ Θεοῦ. Πῶς γὰρ ἂν ἠδύνατο, Τριάδος ἐν ἑνὶ θρόνῳ παρούσης, εἷς προσκυνεῖσθαι κατέναντι τοῦ ἑνὸς αἰωνίου θρόνου, ἐπ' ἀνατολὰς τῆς προσκυνήσεως γινομένης, καὶ τῆς δόξης ἀναπεμπομένης; Ὅτι γὰρ ἔνθα ὁ Πατὴρ, ἐκεῖ καὶ τὸ Πνεῦμα αὐτοῦ ἐστιν, σύνθακον αὐτῷ εὑρισκόμενον καὶ συμπροσκυνούμενον, ὡς τῆς ἁπάντων βασιλίδος φύσεως ὑπάρχον, ἐκ πολλῶν ἀνεκηρύχθη, καὶ ἐκ τῆς λεγούσης Γραφῆς· «Ἐν τούτῳ γὰρ γινώσκομεν, ὅτι ὁ Θεὸς ἐν ἡμῖν ἐστιν, ἐκ τοῦ Πνεύματος αὐτοῦ, οὗ ὁ Υἱὸς ἔδωκεν ἡμῖν.» Οὐ νοεῖται γὰρ τὸ ἡμέτερον πνεῦμα· τοῦτο γὰρ ἔχοντες ἤδη, ἐλάβομεν τὸ ἅγιον Πνεῦμα τοῦ Θεοῦ. ΚΘʹ. Εἰ θέλημα τοῦ Πατρὸς, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα· ἐν ἴσῃ δόξῃ καὶ μιᾷ ἰδιότητι ὑπάρχει τοῦ Πατρός· καὶ οὐχ ὁσίως ποιοῦσιν, ἢ τὴν δόξαν ἐναμείβοντες, ἢ ὑποτοπάζοντες κατά τι παραλλάττειν αὐτόν. Λʹ. Εἰ προσκυνεῖται παρ' ἀγγέλων, πῶς οὐκ ἄξιος καὶ παρ' ἀνθρώπων· Εἰ δὲ προσκυνεῖται, οὐ κτίσμα. 39.800 Τεθέσπισται γὰρ μὴ προσκυνεῖν θεοῖς, ἐπειδὴ κτίσματα. ΛΑʹ. Εἰ ὁ Θεὸς καὶ Πατὴρ ἐν αὐτῷ, καὶ αὐτὸς ἐν τῷ Πατρὶ ἐξ ἴσου, καὶ τὸ Πνεῦμα τοῦ Θεοῦ μένει παρ' αὐτῷ, ὡς ἐδείχθη· ἴση καὶ ὅμοιος ὑπάρχει ἡ Τριάς· καὶ οὐδεὶς ἔχειν, ἢ προσκυνεῖν, ἢ δοξάζειν δύναται τὸν Πατέρα, μὴ ἴσως ἔχων τὸν Υἱὸν καὶ τὸ Πνεῦμα αὐτοῦ, καὶ ἴσως προσκυνῶν καὶ δοξάζων. ΛΒʹ. Εἰ νομοθετεῖ, ἁμαρτιῶν τε καὶ θανάτου ἐλευθεροῖ ὁ Υἱὸς, καὶ τὸ ἅγιον Πνεῦμα «Ὁ γὰρ νόμος, φησὶν, τοῦ Πνεύματος τῆς ζῳῆς ἐν Χριστῷ Ἰησοῦ, ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου,» κράζει ὁ Παῦλος· τῆς πρώτης καὶ μιᾶς εἰσιν παντοκρατορικῆς καὶ ζωοποιοῦ φύσεως αἱ ὑποστάσεις αὗται. Κτίσμα γὰρ οὐ δύναται ἀφ' ἑαυτοῦ ταῦτα ποιεῖν. ΛΓʹ. Εἰ ὀρθῶς γέγραπται, ὁ μὲν Υἱὸς Σωτὴρ, τὸ δὲ ἅγιον Πνεῦμα σωτηρίαν ἐπιχορηγεῖν· ἄτρεπτός ἐστιν καὶ ἄκτιστος, ὡς ἄτρεπτος ὅ τε Υἱὸς τό τε Πνεῦμα. Τὸ γὰρ τρεπτὸν σώζειν οὐ δύναται ἀποσφαλέντα, ὡς κτιστὸν καὶ οὐκ ἀναμάρτητον. Λ∆ʹ. Εἰ ἡμεῖς οἱ κτιστοὶ υἱοθετούμεθα παρὰ τοῦ Υἱοῦ, καθὰ μυσταγωγοῦντες ἡμᾶς λέγουσιν Παῦλος μέν· «Ὅτι δέ ἐστε υἱοὶ, ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κράζον· Ἀββὰ, ὁ Πατήρ·» Ἰωάννης δέ· «Ὅσοιδὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι»· οὐκ ἀπολείπονταί πω τῆς ἀληθοῦς θεότητος αἱ