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Knowing the Son, he also knows the Father, let every blasphemous tongue be fettered, and let it cleave to the larynx according to the prophet; but we, the worshipers of the Trinity, receive from this an accurate knowledge of the consubstantial; considering that the Father would not have been known in the Son in any other way, unless he were of the same substance; and we worship our Savior, awaiting the fruit of our worship, of which the Father himself is the giver according to the voice of the Lord: “For if anyone,” he says, “serves me, my Father will honor him;” and the wonderful John, the theologian, says, “He who believes in the Son has eternal life; but he who disobeys the Son shall not see life, but the wrath of God will remain upon him.”

16. That in many places the Lord taught the one substance of himself and the Father.

And that we may show the consubstantial from another testimony, let us hear the Lord himself crying out and saying, not only to the apostles, but also to the Jews: “He who believes in me, believes not in me, but in him who sent me. And he who sees me, sees him who sent me; I have come as a light into the world, so that whoever believes in me may not remain in darkness.” If, therefore, he who sees the Son believes in the Father, where is the greater and the lesser? For in the lesser the greater is diminished, and is not known; but if the Father is greater, how is he seen in the Son? But if he is seen in the Son, he is clearly known as in an equal; for equals are indicative of one another; and again after a little, the Lord himself says to the apostles: “I am the way, and the truth, and the life; no one comes to the Father, except through me; if you had known me, you would have known my Father also, and from now on you know him and have seen him. And Philip says to him: Lord, show us your Father, and it is enough for us. Jesus says to him: Have I been with you so long, and you have not known me, Philip? He who has seen me has seen my Father also; and how do you say, Show us the Father? Do you not believe that I am in the Father, and the Father is in me? The words that I speak, I do not speak on my own; but the Father who remains in me, he does the works; believe me that I am in the Father, and the Father is in me; but if not, believe me for the works themselves.” What is clearer than these words? What is more manifest than this teaching? But, as it seems, the veil of the Jews has passed to the mind of the heretics; wherefore they are unwilling to perceive things more manifest than the sun, having drawn upon themselves the self-chosen mist of ignorance; but let us hear the Lord saying: “If you had known me, you would have known my Father also; and from now on you know him, and have seen him;” he says this to Thomas who had said to him, We do not know where you are going, and how can we know the way? and he teaches him, and the other apostles, that he who has believed in him, having seen him with the eyes of the mind, has also become a beholder of the Father, as the Father is known in him. Philip, not understanding these things, beseeches him saying: “Show us your Father, and it is enough for us;” and he is not praised, as having desired to see what is greater according to the heretics; but he is rebuked, as not having seen the Father in the Son; “For so long,” he says, “I am with you, and you have not known me, Philip?” And yet it was not him, but the Father, that Philip desired to see; how then is he rebuked as not having known the Son? By the progression of the charge he reveals the cause; “For he who has seen me,” he says, “75.1173 has seen the Father.” And how do you say, Show us the Father? I am other, he says, in person, not in nature; I bear the whole Father in him; for I am the unaltered seal of the one who begot me, I am the character of the Father's hypostasis, a natural image co-existing with the begetter; therefore, when you wish to see him, looking at me, you will see both; but you will see not with the eyes of the body, but with those of faith; and with those of faith so much,

9

Υἱὸν γινώσκων, καὶ τὸν Πατέρα γινώσκει, πεδηθείη μὲν πᾶσα βλάσφημος γλῶσσα, καὶ τῷ λάρυγγι κατὰ τὸν προφήτην κολληθείη· ἡμεῖς δὲ οἱ τῆς Τριάδος προσ κυνηταὶ ἀκριβῆ τοῦ ὁμοουσίου ἐντεῦθεν τὴν γνῶσιν λαμβάνομεν· λογιζόμενοι ὡς οὐκ ἂν ἑτέρως ἐν Υἱῷ Πατὴρ ἐγνωρίσθη, εἰ μὴ τῆς αὐτῆς οὐσίας ἐτύγχανε· καὶ προσκυνοῦμεν τὸν Σωτῆρα τὸν ἡμέτερον, τῆς προσκυνήσεως τὸν καρπὸν ἀναμένοντες, οὗ χορηγὸς αὐτὸς ὁ Πατὴρ τυγχάνει κατὰ τὴν τοῦ Κυρίου φωνήν· «Ἐάν τις γὰρ, φησὶν, ἐμοὶ διακονήσῃ, τιμήσει αὐτὸν ὁ Πατήρ μου·» καὶ ὁ θαυμάσιος δὲ Ἰωάννης ὁ θεο λογῶν, «Ὁ πιστεύων εἰς τὸν Υἱὸν, φησὶν, ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωὴν, ἀλλ' ἡ ὀργὴ τοῦ Θεοῦ μενεῖ ἐπ' αὐτόν.»

Ιςʹ. Ὅτι πολλαχοῦ ὁ Κύριος μίαν αὐτοῦ καὶ τοῦ Πατρὸς τὴν οὐσίαν ἐδίδαξεν.

Ἵνα δὲ καὶ ἐξ ἑτέρας μαρτυρίας τὸ ὁμοούσιον δεί ξωμεν, αὐτοῦ τοῦ Κυρίου ἀκούσωμεν βοῶντος καὶ λέγοντος, οὐ τοῖς ἀποστόλοις μόνον, ἀλλὰ καὶ τοῖς Ἰουδαίοις· «Ὁ πιστεύων εἰς ἐμὲ, οὐ πιστεύει εἰς ἐμὲ, ἀλλ' εἰς τὸν πέμψαντά με. Καὶ ὁ θεωρῶν ἐμὲ, θεωρεῖ τὸν πέμψαντά με· ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ.» Εἰ τοίνυν ὁ θεωρῶν τὸν Υἱὸν εἰς τὸν Πατέρα πιστεύει, ποῦ τὸ μεῖζον καὶ τὸ ἔλαττον; ἐν γὰρ τῷ ἐλάττονι σμικρύνεται τὸ μεῖζον, καὶ οὐ γνωρίζεται· εἰ δὲ ὁ Πατὴρ μείζων, πῶς ἐν τῷ Υἱῷ θεωρεῖται; εἰ δὲ θεωρεῖται ἐν Υἱῷ, ὡς ἐν ἴσῳ δηλονότι γνωρίζεται· δηλωτικὰ γὰρ ἀλλήλων τὰ ἴσα· καὶ πάλιν μετ' ὀλίγα αὐτὸς ὁ Κύριός φησι τοῖς ἀποστόλοις· «Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ· εἰ ἐγνώκειτέ με, καὶ τὸν Πατέρα μου ἐγνώκειτε ἂν, καὶ ἀπ' ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν. Λέγει δὲ αὐτῷ Φίλιππος· Κύριε, δεῖξον ἡμῖν τὸν Πατέρα σου, καὶ ἀρκεῖ ἡμῖν. Λέγει αὐτῷ ὁ Ἰησοῦς· Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ, ἑώρακε καὶ τὸν Πατέρα μου· καὶ πῶς σὺ λέγεις, ∆εῖξον ἡμῖν τὸν Πατέρα; οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστι; Τὰ ῥήματα ἃ λαλῶ ἐγὼ, ἀπ' ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ Πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα· πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί· εἰ δὲ μὴ, διὰ τὰ ἔργα αὐτὰ πιστεύετέ μοι.» Τί τούτων τῶν ῥημάτων σαφέστερον; τί τῆς διδα σκαλίας ταύτης φανερώτερον; Ἀλλ', ὡς ἔοικε, τῶν Ἰουδαίων τὸ κάλυμμα εἰς τὴν τῶν αἱρετικῶν μετα βέβηκε διάνοιαν· διὸ τὰ τοῦ ἡλίου φανερώτερα συν ορᾷν οὐκ ἐθέλουσι, τὴν αὐθαίρετον ὁμίχλην τῆς ἀγνοίας ἐπισπασάμενοι· ἡμεῖς δὲ ἀκούσωμεν τοῦ Κυρίου λέγοντος· «Εἰ ἐγνώκειτέ με, καὶ τὸν Πατέρα μου ἐγνώκειτε ἄν· καὶ ἀπ' ἄρτι γινώσκετε αὐτὸν, καὶ ἑωράκατε αὐτόν·» τῷ Θωμᾷ τοῦτο λέγει εἰρηκότι αὐτῷ, Ποῦ ὑπάγεις οὐκ οἴδαμεν, καὶ τὴν ὁδὸν πῶς εἰδέναι δυνάμεθα; καὶ διδάσκει αὐτὸν, καὶ τοὺς λοι ποὺς ἀποστόλους, ὡς αὐτῷ ὁ πεπιστευκὼς, τοῖς ὀφθαλμοῖς τῆς διανοίας θεασάμενος αὐτὸν, καὶ τοῦ Πατρὸς γεγένηται θεατὴς, ὡς ἐν αὐτῷ τοῦ Πατρὸς γνωριζομένου. Ταῦτα Φίλιππος μὴ συνεὶς, παρακα λεῖ αὐτὸν λέγων· «∆εῖξον ἡμῖν τὸν Πατέρα σου, καὶ ἀρκεῖ ἡμῖν·» καὶ οὐκ ἐπαινεῖται, ὡς τὸ κατὰ τοὺς αἱρετικοὺς μεῖζον ἰδεῖν ἐπιθυμήσας· ἀλλ' ἐγκαλεῖται, ὡς μὴ θεασάμενος ἐν Υἱῷ τὸν Πατέρα· «Τοσοῦτον γὰρ, φησὶ, χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε;» Καὶ μὴν οὐκ αὐτὸν, ἀλλὰ τὸν Πατέρα ὁ Φίλιππος ἰδεῖν ἐπεθύμησε· πῶς οὖν ἐγκαλεῖται ὡς οὐκ ἐγνωκὼς τὸν Υἱόν; τῇ ἐπαγωγῇ τοῦ ἐγκλήμα τος τὴν αἰτίαν δηλοῖ· «Ὁ ἑωρακὼς γὰρ, φησὶν, ἐμὲ, 75.1173 ἑώρακε τὸν Πατέρα.» Καὶ πῶς σὺ λέγεις, ∆εῖξον ἡμῖν τὸν Πατέρα; Ἕτερός εἰμι, φησὶν, κατὰ τὸ πρόσωπον, οὐ κατὰ τὴν φύσιν· ὅλον ἐν αὐτῷ τὸν Πατέρα περιφέρω· σφραγὶς γάρ εἰμι τοῦ γεννήσαντος ἀπαράλλακτος, χαρακτήρ εἰμι τῆς τοῦ Πατρὸς ὑπο στάσεως, εἰκὼν φυσικὴ τῷ γεννήσαντι συνυπάρχουσα· ὅταν τοίνυν ἰδεῖν ἐθελήσῃς ἐκεῖνον, εἰς ἐμὲ ἀποβλέ ψας, ἑκάτερον ὄψει· ὄψει δὲ οὐ τοῖς τοῦ σώματος ὀφθαλμοῖς, ἀλλὰ τοῖς τῆς πίστεως· καὶ τοῖς τῆς πί στεως δὲ τοσοῦτον,