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Let him dispute with Jews or with those called Hypsistians, whose difference with Christians is this: that they confess that there is a certain God, whom they name Highest or Almighty, but they do not accept that He is a Father; but a Christian, if he does not believe in the Father, is not a Christian.

39 What he adds next to these things is this. Having no partner, he says, of his divinity, no sharer of his glory, no co-heir of his authority, not sharing the throne of his kingdom; for there is one and only God, the Almighty, God of gods, King of those who reign, Lord of those who rule. I do not know with whom in view Eunomius testifies that the Father does not share his divinity with him. For if he says such things with a view to vain idols and the misguided opinion of idolaters, just as Paul cries out that there is no accord between Christ and Belial, nor any fellowship of the temple of God with idols, we also agree; but if he separates the only-begotten God from the Father's divinity through these words, let him learn that he constructs a two-pronged 40 accusation of impiety against himself. For either he denies altogether that the only-begotten God is God, so that he may preserve for the Father his lack of communion in divinity with the Son, and through this he is proven a transgressor, having denied the God of the Christians, or if he were to grant that he too is a god, not agreeing in nature with the true God, it is absolutely necessary to confess that he venerates gods separated from one another by the difference of their natures. Let him choose whichever of these he wishes, either to deny the divinity of the Son or to introduce gods into the doctrine; for whichever of these he chooses, it is equal in impiety. For we, being initiated by the God-inspired words of Scripture, see not a communion of divinity in the Father and the Son, but a unity, the Master having taught this through His own words in which He says, “I and the Father are one,” and that “He 41 who has seen me has seen the Father.” For if he were not of the same nature, how could he have in himself that which is foreign, or how could he show in himself that which is dissimilar, since a foreign and alien nature does not admit the character of a different kind? And he says that he does not have a sharer of his glory. He says this as it is, even if he does not know what he says; for the Son does not divide the glory with the Father, but has the whole glory of the Father, just as the Father also has all the glory of the Son. For thus he said to the Father that 42 “All things that are mine are yours, and yours are mine.” Therefore he also says that at the time of judgment he will appear in the glory of the Father, when he is about to render to each according to his works. And through this saying he shows the unity of nature; for as there is one glory of the sun and another glory of the moon because the nature of the elements does not accord with one another (for if indeed the same glory were on both, no difference in their nature would have been supposed), so he who foretold that he would appear in the glory of the Father showed through the identity in glory the communion of nature.

43 But to say that the Son does not share the throne of the kingdom with the Father testifies to Eunomius' great study of the divine oracles, who from his excessive attention to the God-inspired scriptures has not yet heard that “Set your minds on things that are above, where Christ is, seated at the right hand of the Father,” and that “He has taken his seat at the right hand of the throne of God,” and many other such things, the number of which one could not easily count; which Eunomius, not yet having learned, forbids the Son to be enthroned with the Father. But the “co-heir of his authority” one should rather pass over as foolish than refute as impious. For what meaning the word “co-heir” has, it is not possible to find from the common misuse of the word. They cast lots for the Lord's garment, as the scripture says, those not wishing to tear the Master's tunic, but to make it the possession of one of them, to whom 44 the lot might grant it. Therefore, those casting lots among themselves for the tunic can perhaps be called co-heirs; but here in the case of the Father and

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Ἰου δαίοις διαλεγέσθω ἢ τοῖς λεγομένοις Ὑψιστιανοῖς, ὧν αὕτη ἐστὶν ἡ πρὸς τοὺς Χριστιανοὺς διαφορά, τὸ θεὸν μὲν αὐτοὺς ὁμολογεῖν εἶναί τινα, ὃν ὀνομάζουσιν ὕψιστον ἢ παντοκρά τορα, πατέρα δὲ αὐτὸν εἶναι μὴ παραδέχεσθαι· ὁ δὲ Χρι στιανός, εἰ μὴ τῷ πατρὶ πιστεύοι, Χριστιανὸς οὐκ ἔστιν.

39 ἃ δὲ τούτοις ἐφεξῆς προστίθησι, ταῦτά ἐστιν. οὐ κοι νωνὸν ἔχων, φησί, τῆς θεότητος, οὐ μερίτην τῆς δόξης, οὐ σύγκληρον τῆς ἐξουσίας, οὐ σύνθρο νον τῆς βασιλείας· εἷς γάρ ἐστι καὶ μόνος θεὸς ὁ παντοκράτωρ, θεὸς θεῶν, βασιλεὺς τῶν βασιλευόντων, κύριος τῶν κυριευόντων. οὐκ οἶδα πρὸς τίνα βλέπων ὁ Εὐνόμιος τὸ μὴ κοινωνεῖν αὐτῷ τῆς θεότητος τὸν πατέρα διαμαρτύρεται. εἰ μὲν γὰρ πρὸς τὰ εἴδωλα τὰ μάταια καὶ τὴν πεπλανημένην τῶν εἰδωλο λατρούντων ὑπόληψιν τὰ τοιαῦτα λέγει, καθὼς καὶ ὁ Παῦ λος βοᾷ ὅτι οὐκ ἔστι συμφώνησις Χριστῷ πρὸς Βελίαρ οὐδὲ κοινωνία ναῷ θεοῦ μετὰ εἰδώλων, καὶ ἡμεῖς συντι θέμεθα· εἰ δὲ τὸν μονογενῆ θεὸν διὰ τῶν λεγομένων τῆς πατρικῆς ἀφορίζει θεότητος, μαθέτω ὅτι διλήμματον τῆς 40 ἀσεβείας κατηγορίαν ἐφ' ἑαυτοῦ κατασκευάζει. ἢ γὰρ ἀρ νεῖται καθόλου θεὸν εἶναι τὸν μονογενῆ θεόν, ἵνα φυλάξῃ τῷ πατρὶ τὸ ἐν τῇ θεότητι πρὸς τὸν υἱὸν ἀκοινώνητον, καὶ διὰ τούτου παραβάτης ἐλέγχεται, τὸν θεὸν τῶν Χριστιανῶν ἀρνησάμενος, ἢ εἰ δοίη κἀκεῖνον εἶναι θεὸν κατὰ τὴν φύσιν τῷ ἀληθινῷ θεῷ μὴ συμβαίνοντα, ἀνάγκη πᾶσα θεοὺς αὐτὸν πρεσβεύειν ὁμολογεῖν τῇ διαφορᾷ τῶν φύσεων ἀπ' ἀλλήλων διεσχισμένους. ἑλέσθω τούτων ὃ βούλεται, ἢ ἀρνεῖσθαι τοῦ υἱοῦ τὴν θεότητα ἢ θεοὺς ἐπεισάγειν τῷ δόγματι· ὅπερ γὰρ ἂν ἕληται τούτων, ἴσον ἐστὶν εἰς ἀσέβειαν. ἡμεῖς γὰρ παρὰ τῶν θεοπνεύστων τῆς γραφῆς λόγων μυσταγωγούμενοι οὐχὶ κοινωνίαν θεότητος ὁρῶμεν ἐν πατρί τε καὶ υἱῷ, ἀλλ' ἑνότητα, τοῦτο τοῦ δεσπότου διὰ τῶν ἰδίων λόγων διδά ξαντος ἐν οἷς φησιν Ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν, καὶ ὅτι Ὁ 41 ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα. εἰ γὰρ μὴ τῆς αὐτῆς ἦν φύσεως, πῶς ἂν ἢ ἔσχεν ἐν ἑαυτῷ τὸ ἀλλότριον, ἢ πῶς ἂν ἔδειξεν ἐφ' ἑαυτοῦ τὸ ἀνόμοιον, μὴ δεχομένης τῆς ξένης τε καὶ ἀλλοτρίας φύσεως τὸν τοῦ ἑτερογενοῦς χαρα κτῆρα; λέγει δὲ ὅτι οὐδὲ μερίτην ἔχει τῆς δόξης. τοῦτο δὲ ὡς ἔχει λέγει, εἰ καὶ μὴ οἶδεν ὃ λέγει· οὐ γὰρ μερίζεται ὁ υἱὸς πρὸς τὸν πατέρα τὴν δόξαν, ἀλλ' ὅλην ἔχει τοῦ πατρὸς τὴν δόξαν, ὡς καὶ ὁ πατὴρ πᾶσαν ἔχει τοῦ υἱοῦ τὴν δόξαν. οὕτως γὰρ εἶπε πρὸς τὸν πατέρα ὅτι 42 Πάντα τὰ ἐμὰ σά ἐστιν καὶ τὰ σὰ ἐμά. διὸ καὶ ἐν τῷ καιρῷ τῆς κρίσεως ἐπιφανήσεσθαι ἑαυτόν φησιν ἐν τῇ δόξῃ τοῦ πατρός, ὅτε μέλλει ἀποδιδόναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. δείκνυσι δὲ διὰ τῆς φωνῆς ταύτης τὸ ἡνωμένον τῆς φύσεως· ὡς γὰρ ἄλλη δόξα ἡλίου καὶ ἄλλη δόξα σελήνης διὰ τὸ μὴ συμβαίνειν πρὸς ἄλληλα τῶν στοιχείων τὴν φύσιν (ὡς εἴ γε ἡ αὐτὴ δόξα ἐπ' ἀμφοτέρων ἦν, οὐκ ἄν τις διαφορὰ τῆς φύσεως αὐτῶν ἐνομίσθη), οὕτως ὁ ἑαυτὸν ἐν τῇ τοῦ πατρὸς δόξῃ φανήσεσθαι προειπὼν ἔδειξε διὰ τῆς κατὰ τὴν δόξαν ταὐτότητος τὴν κοινωνίαν τῆς φύσεως.

43 Τὸ δὲ μὴ σύνθρονον τῆς βασιλείας εἶναι λέ γειν τῷ πατρὶ τὸν υἱὸν πολλὴν μαρτυρεῖ τῷ Εὐνομίῳ τὴν τῶν θείων λογίων μελέτην, ὃς ἐκ τῆς ἄγαν προσοχῆς τῶν θεοπνεύστων γραφῶν οὔπω ἤκουσεν ὅτι Τὰ ἄνω φρονεῖτε, οὗ ὁ Χριστός ἐστιν, ἐν δεξιᾷ τοῦ πατρὸς καθήμενος, καὶ ὅτι Ἐν δεξιᾷ τοῦ θρόνου τοῦ θεοῦ κεκάθικεν, καὶ ἄλλα τοιαῦτα πολλά, ὧν οὐκ ἂν ῥᾳδίως τις τὸ πλῆθος ἐξαριθ μήσειεν· ἅπερ μήπω μαθὼν ὁ Εὐνόμιος ἀπαγορεύει σύν θρονον εἶναι τῷ πατρὶ τὸν υἱόν. τὸ δὲ σύγκληρον τῆς ἐξουσίας μᾶλλον ὡς ἀνόητον παραδραμεῖν χρὴ ἢ ὡς ἀσεβὲς διελέγξαι. τίνα γὰρ διάνοιαν ἔχει ἡ τοῦ συγ κλήρου λέξις, ἐκ τῆς κοινῆς τοῦ λόγου καταχρήσεως οὐκ ἔστιν εὑρεῖν. ἐπὶ τὸν ἱματισμὸν τοῦ κυρίου βάλλουσι κλῆρον, καθὼς ἡ γραφὴ λέγει, οἱ μὴ βουλόμενοι διασχίσαι τὸν δεσποτικὸν χιτῶνα, ἀλλ' ἑνὸς αὐτῶν ποιῆσαι κτῆμα, ᾧ 44 ἂν ὁ κλῆρος χαρίσηται. οἱ τοίνυν πρὸς ἀλλήλους ὑπὲρ τοῦ χιτῶνος διακληρούμενοι δύνανται ἴσως σύγκληροι λέγεσθαι· ἐνταῦθα δὲ ἐπὶ τοῦ πατρὸς καὶ