8

of the Son and of the Holy Spirit the authority being in their nature (for the Holy Spirit blows where he wills and works all things in all as he wishes, and the Son through whom all things were made, visible and invisible, in the heavens and on the earth, did all things that he wished and gives life to whom he wills, and the Father set the times in his own authority, and from the times we understand that all things that have come to be in time are subject to the Father's authority); if therefore it has been shown, as we said, that the Father and the Son and the Holy Spirit have authority to do what they wish, what meaning the expression "co- 45 heir of the authority" has, it is not possible to see. For the heir of all things, the creator of the ages, who shines forth with the glory of the Father and characterizes in himself the hypostasis of the Father, has all that the Father has and is Lord of all authority, the dignity not being transferred from the Father to the Son, but both remaining with him and being in the other. For he who is in the Father is in the Father with all his own power, and he who has the Father in himself contains 46 all the paternal authority and power. For he has the whole Father in himself and not a part of him; and he who has the whole has his authority completely. What then does Eunomius mean when he declares that the Father does not have a co-heir of his authority, perhaps the disciples of his vanity might say; for one who knows how to understand words spoken without thought confesses he is unable to comprehend. He does not have, he says, a co-heir of his authority, the Father. For who is it that says the Father and the Son contend with one another for authority by allotment? For whom the sacred Eunomius, acting as a mediator through a friendly agreement, assigns without an allotment the privileges of author- 47 ity to the Father alone. Do you see the ridiculous and childish nature of this base exposition of doctrines. Does he who upholds all things by the word of his power, speaking what he wishes to come to be and doing what he wills by the power of his command, whose power is concurrent with his will and whose will becomes the measure of his power (For he, it says, spoke and they were made, he commanded and they were created), he who made all things through himself and established them in himself, without whom nothing of things that are either came to be or remains in being, does this one wait to receive from some 48 allotment the authority? Judge, you who hear, if the one who says these things has his mind in a sound state.

For there is, he says, one and only God almighty. If, then, he indicates the Father by the appellation "almighty," he speaks our word and not another's; but if he means some other almighty one besides the Father, let the champion of Jewish doctrines also preach circumcision, if he pleases. For the faith of Christians looks to the Father, and the Father is all things: Most High, Almighty, King of kings, Lord of lords, and everything that has a lofty significance is proper to the Father; and all things of the Father belong to the Son, so that this being the case, we accept those things also. But if, leaving the Father aside, he speaks of another almighty one, he says the things of the Jews or else follows the words of Plato; for they say that philosopher too says there is a certain creator and maker from above 49 of some subordinate gods. Therefore, just as in the Jewish and Platonic doctrines he who does not accept the Father is not a Christian, even if he professes some almighty one in his doctrine, so also Eunomius belies the name, Judaizing in his thought or professing the things of the Greeks, while putting on the name of the Christians. But the same argument will also apply concerning the things set forth in what follows. For he says that he is God of gods. We, by adding the name of the Father, make the phrase our own, knowing that the Father is God of gods. And all things of the Father are completely the Son's. 50 and Lord of lords. The same argument also applies to this. And most high over all the earth. For whomever you may apprehend in your thought,

8

τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν τῇ φύσει οὔσης τῆς ἐξουσίας (τό τε γὰρ πνεῦμα τὸ ἅγιον ὅπου θέλει πνεῖ καὶ πάντα ἐν πᾶσιν ἐνεργεῖ καθὼς βούλεται, καὶ ὁ υἱὸς δι' οὗ τὰ πάντα ἐγένετο, ὁρατά τε καὶ ἀόρατα, ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, πάντα ὅσα ἠθέλησεν ἐποίησεν καὶ οὓς θέλει ζωοποιεῖ, καὶ ὁ πατὴρ ἐν τῇ ἰδίᾳ ἐξουσίᾳ τοὺς χρόνους ἔθετο, ἀπὸ τῶν χρόνων δὲ καὶ πάντα τὰ ἐν τῷ χρόνῳ γεγενημένα νοοῦμεν εἶναι τῷ πατρὶ ὑπεξούσια)· εἰ οὖν ἐν ἐξουσίᾳ τοῦ ποιεῖν ἃ βούλεται ὁ πατὴρ καὶ ὁ υἱὸς καὶ τὸ πνεῦμα τὸ ἅγιον, ὡς εἴπομεν, ἀποδέδεικται, τίνα νοῦν ἡ τοῦ συγ 45 κλήρου τῆς ἐξουσίας λέξις ἔχει, κατιδεῖν οὐκ ἔστιν. ὁ γὰρ πάντων κληρονόμος, ὁ τῶν αἰώνων δημιουργός, ὁ τῇ δόξῃ τοῦ πατρὸς συνεκλάμπων καὶ χαρακτηρίζων ἐν ἑαυτῷ τοῦ πατρὸς τὴν ὑπόστασιν, πάντα ὅσα ἔχει ὁ πατὴρ αὐτὸς ἔχει καὶ πάσης τῆς ἐξουσίας κύριός ἐστιν, οὐ μεθισταμένης ἀπὸ τοῦ πατρὸς εἰς τὸν υἱὸν τῆς ἀξίας, ἀλλὰ καὶ παρ' αὐτῷ μενούσης καὶ ἐν ἐκείνῳ οὔσης. ὅ τε γὰρ ἐν τῷ πατρὶ ὢν μετὰ πάσης δηλαδὴ τῆς ἑαυτοῦ δυνάμεώς ἐστιν ἐν τῷ πατρὶ καὶ ὁ ἐν ἑαυτῷ τὸν πατέρα ἔχων πᾶσαν ἐμπεριέχει 46 τὴν πατρικὴν ἐξουσίαν καὶ δύναμιν. ὅλον γὰρ ἔχει ἐν ἑαυτῷ τὸν πατέρα καὶ οὐχὶ μέρος αὐτοῦ· ὁ δὲ ὅλον ἔχων καὶ τὴν ἐξουσίαν αὐτοῦ πάντως ἔχει. τί οὖν νοῶν Εὐνόμιος ἀποφαίνεται μὴ ἔχειν τὸν πατέρα σύγκληρον τῆς ἐξουσίας, εἴποιεν ἂν ἴσως οἱ τῆς ματαιότητος αὐτοῦ μαθηταί· ὁ γὰρ εἰδὼς ἐπαΐειν λόγων τὰ δίχα διανοίας λεγόμενα ὁμολογεῖ συνεῖναι μὴ δύνασθαι. οὐκ ἔχει, φησί, σύγκληρον τῆς ἐξουσίας ὁ πατήρ. τίς γάρ ἐστιν ὁ λέγων ἐκ διακληρώσεως ὑπὲρ τῆς ἐξουσίας πρὸς ἀλλήλους τόν τε πατέρα καὶ τὸν υἱὸν διαμάχεσθαι; οἷς μεσιτεύων ὁ ἱερὸς Εὐνόμιος διὰ φιλικῆς συμβάσεως ἄνευ κλήρου νέμει τῷ πατρὶ μόνῳ τὰ πρεσβεῖα τῆς ἐξου 47 σίας. ὁρᾶτε τὸ καταγέλαστον καὶ παιδαριῶδες τῆς χαμαι ζήλου ταύτης τῶν δογμάτων ἐκθέσεως. ἆρα ὁ τὰ σύμπαντα φέρων τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, λέγων ἃ γενέσθαι θέλει καὶ ποιῶν ἐν τῇ τοῦ προστάγματος δυνάμει ἃ βούλεται, οὗ σύνδρομός ἐστι τῇ βουλήσει ἡ δύναμις καὶ μέτρον τῆς δυνάμεως αὐτοῦ τὸ θέλημα γίνεται (Αὐτὸς γάρ, φησίν, εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτί σθησαν), ὁ πάντα δι' ἑαυτοῦ ποιήσας καὶ ἐν ἑαυτῷ συ στήσας, οὗ χωρὶς τῶν ὄντων οὐδὲν οὔτε ἐγένετο οὔτε ἐν τῷ εἶναι μένει, οὗτος ἀναμένει ἐκ διακληρώσεώς τινος 48 σχεῖν τὴν ἐξουσίαν; κρίνατε οἱ ἀκούοντες, εἰ ὁ ταῦτα λέ γων ἐν τῷ καθεστηκότι τὴν διάνοιαν ἔχει.

Εἷς γάρ ἐστι, φησί, καὶ μόνος θεὸς παντο κράτωρ. εἰ μὲν οὖν τὸν πατέρα διὰ τῆς τοῦ παντοκράτορος προσηγορίας ἐνδείκνυται, ἡμέτερον λέγει τὸν λόγον καὶ οὐκ ἀλλότριον· εἰ δὲ ἄλλον τινὰ παρὰ τὸν πατέρα νοεῖ παντο κράτορα, καὶ τὴν περιτομήν, εἰ δοκεῖ, κηρυσσέτω ὁ τῶν δογμάτων τῶν Ἰουδαϊκῶν προστάτης. τῶν γὰρ Χριστιανῶν ἡ πίστις πρὸς τὸν πατέρα βλέπει, πάντα δέ ἐστιν ὁ πατήρ, ὕψιστος, παντοκράτωρ, βασιλεὺς τῶν βασιλευόντων, κύριος τῶν κυριευόντων, καὶ πάντα ὅσα τῆς ὑψηλῆς ἔχεται σημα σίας, τοῦ πατρός ἐστιν ἴδια· τὰ δὲ τοῦ πατρὸς τοῦ υἱοῦ ἐστι πάντα, ὥστε τούτου ὄντος κἀκεῖνα δεχόμεθα. εἰ δὲ ἀφεὶς τὸν πατέρα ἄλλον παντοκράτορα λέγει, τὰ τῶν Ἰουδαίων λέγει ἢ καὶ τοῖς Πλάτωνος ἕπεται λόγοις· καὶ γὰρ κἀ κεῖνόν φασι τὸν φιλόσοφον λέγειν εἶναί τινα ὑπεράνωθεν 49 κτίστην καὶ ποιητὴν ὑποβεβηκότων τινῶν θεῶν. ὥσπερ οὖν ἐν τοῖς Ἰουδαϊκοῖς καὶ Πλατωνικοῖς δόγμασιν ὁ τὸν πατέρα μὴ παραδεχόμενος Χριστιανὸς οὐκ ἔστιν, κἂν παντοκρά τορά τινα πρεσβεύῃ ἐπὶ τοῦ δόγματος, οὕτω καὶ ὁ Εὐνό μιος καταψεύδεται τοῦ ὀνόματος, ἰουδαΐζων μὲν τῷ φρονή ματι ἢ τὰ τῶν Ἑλλήνων πρεσβεύων, τὴν δὲ τῶν Χριστιανῶν προσηγορίαν ὑποδυόμενος. ἀλλὰ καὶ περὶ τῶν κατὰ τὸ ἀκόλουθον ἐκτεθειμένων ὁ αὐτὸς ἔσται λόγος. λέγει γὰρ ὅτι θεὸς θεῶν. προσθέντες ἡμεῖς τὸ τοῦ πατρὸς ὄνομα τὴν φωνὴν οἰκειούμεθα, εἰδότες ὅτι ὁ πατὴρ θεός ἐστι τῶν θεῶν. τὰ δὲ τοῦ πατρὸς πάντα τοῦ υἱοῦ ἐστι πάντως. 50 καὶ κύριος τῶν κυριευόντων. ὁ αὐτὸς καὶ περὶ τούτου λόγος. καὶ ὕψιστος ἐπὶ πᾶσαν τὴν γῆν. ὃν γὰρ ἂν τῇ διανοίᾳ λάβῃς,