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as to know the energies, not the nature, or the essence; for the comprehension of this surpasses all mind; wherefore He added: “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 authority, but my Father who dwells in Me, He does the works. Believe Me that I am in the Father, and the Father in Me; or else, believe for the sake of the works themselves.” If, therefore, He utters the same things as the Father, and the Father dwells in Him and He in the Father, and he who has seen Him has seen the Father, and he who knows Him knows the Father, it is clear to all who have sense that the nature of the Father and the Son is one, and the Son has all things that are the Father’s; for He would not have otherwise shown the Father in Himself, unless He had all that the Father has, except for paternity itself; for this is proper to the Father, just as sonship is to the Son.

17. Another proof, that the Son is equal to the Father. This equality also

it is possible to learn from another place. For, it says, Jesus said: “Now is the Son of Man glorified, and God is glorified in Him, and God will glorify Him in Himself, and will glorify Him immediately.” And again: “Father, the hour has come, glorify Your Son, that Your Son may also glorify You.” O the surpassing folly of the heretics! The one who glorifies, they say, is greater than the one glorified; and the Father glorifies, but the Son is glorified; therefore, the Father is greater than the Son. If, therefore, the Son was not only glorified, but also glorified the one who glorified Him, what place could the greater and the lesser have? unless perhaps, according to the sequence of what was said, the greater passes to the one who glorifies, and thus the Son will be found lesser when He is glorified, but greater when He glorifies. But to say these things is of utter derangement and madness; for from this we are taught not the greater and the lesser, but the equality of the Father and the Son; for we hear that the Father also glorifies the Son, and is glorified by the Son; and the Son is glorified by the Father, and glorifies the Father; because the one glorified has not received what He did not have, but what He had. In the same passage He teaches this: “For glorify Me,” He says, “with Yourself, You, Father, with the glory which I had, before the world was, with You.” But if even before the world came to be, He had this glory, how does He ask to receive what He always had?

18. That the dominion of the Father and the Son is one. Then showing that not only

is He glorified, but also glorifies, He added: “I have manifested Your name to men.” And after a little, shutting the mouths of the heretics: “All Mine,” He says, “are Yours, and Yours are Mine;” not dividing the common dominion, nor wishing to show other things differing from the Father; but since those who utter every blasphemous word against the Only-Begotten say that He receives, but the Father gives, He shows that He has the same dominion over all things as the Father. “For all Mine,” He says, “are Yours, and Yours are Mine;” not teaching a division of dominion, but the community of dominion. But I have extended the discourse on faith at length, having promised in the preface to go through a summary account; for, wishing to show from the evangelical teaching the worthiness of the Only-Begotten, I have made the discourse longer than my promise; and this, having been mindful of brevity in the interpretations. Having sent the pious, therefore, to the evangelical and prophetic books themselves (for these are full of the theology of the Son), I will proceed to the proposed sequence.

19. Concerning the Holy Spirit. We believe, therefore, as I said, in God the Father

without beginning, and in God the Son, by nature co-eternal, begotten indeed of the Father, but always being with the Father, according to the voice of the Gospels; “For in the beginning,” it says, “was the Word.” And we believe also in the Holy Spirit, the upright, the sovereign, the

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ὅσον γνῶναι τὰς ἐνεργείας, οὐ τὴν φύσιν, ἢ τὴν οὐσίαν· πάντα γὰρ νοῦν ἡ ταύτης ὑπερβαίνει κατάληψις· διὸ ἐπήγαγεν· «Οὐ πιστεύεις, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστι; τὰ ῥήματα, ἃ ἐγὼ λαλῶ, ἀπ' ἐμαυτοῦ οὐ λαλῶ, ἀλλ' ὁ Πατήρ μου 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 πιστεύετε.» Εἰ τοίνυν τὰ αὐτὰ τῷ Πατρὶ φθέγγεται, καὶ ὁ Πατὴρ ἐν αὐτῷ μένει καὶ αὐτὸς ἐν τῷ Πατρὶ, καὶ ὁ ἑωρακὼς αὐτὸν ἑώρακε τὸν Πατέρα, καὶ ὁ γινώσκων αὐτὸν, τὸν Πατέρα γινώσκει, δῆλον ἅπασι τοῖς γε νοῦν ἔχουσι ὡς μία τοῦ Πατρὸς καὶ τοῦ Υἱοῦ ἡ φύσις, καὶ πάντα ἔχει τὰ τοῦ Πατρὸς ὁ Υἱός· οὐ γὰρ ἂν ἑτέρως ἔδειξεν ἐν ἑαυτῷ τὸν Πατέρα, εἰ μὴ πάντα εἶχεν ὅσα ὁ Πατὴρ, πλὴν αὐτῆς τῆς πατρότητος· τοῦτο γὰρ ἴδιον τοῦ Πατρὸς, ὥσπερ τοῦ Υἱοῦ ἡ υἱότης.

ΙΖʹ. Ἑτέρα ἀπόδειξις, ἴσον εἶναι τὸν Υἱὸν τῷ Πατρί. Ταύτην ἰσότητα καὶ

ἑτέρωθεν ἔστι μαθεῖν. Εἶπε γὰρ, φησὶν, ὁ Ἰησοῦς· «Νῦν ἐδοξάσθη ὁ Υἱὸς τοῦ ἀν θρώπου, καὶ ὁ Θεὸς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ Θεὸς δοξάσει αὐτὸν ἐν ἑαυτῷ, καὶ εὐθὺς δοξάσει αὐτόν.» Καὶ πάλιν· «Πάτερ, ἡ ὥρα ἐλήλυθε, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱός σου δοξάσῃ σε.» Ὢ τῆς ὑπερβαλούσης τῶν αἱρετικῶν ἀβελτηρίας! Μείζων, φησὶν, ὁ δοξά ζων τοῦ δοξαζομένου· καὶ δοξάζει μὲν ὁ Πατὴρ, δο ξάζεται δὲ ὁ Υἱός· μείζων οὖν ἄρα τοῦ Υἱοῦ ὁ Πατήρ. Εἰ τοίνυν ὁ Υἱὸς οὐκ ἐδοξάσθη μόνον, ἀλλὰ καὶ τὸν δοξάσαντα ἐδόξασεν, ποίαν χώραν σχοίη τὸ μεῖζον καὶ τὸ ἔλαττον; εἰ μὴ ἄρα κατὰ τὴν τῶν εἰρημένων ἀκο λουθίαν παρὰ τὸν δοξάζοντα μεταβαίνει τὸ μεῖζον, καὶ οὕτως εὑρεθήσεται ὁ Υἱὸς, ἐλάττων μὲν ἡνίκα ἂν δοξάζηται, μείζων δὲ ἡνίκα ἂν δοξάζῃ· ἀλλὰ τὸ λέ γειν ταῦτα, παραπληξίας καὶ μανίας ἐσχάτης· οὐ γὰρ τὸ μεῖζον καὶ τὸ ἔλαττον ἐντεῦθεν, τὸ δὲ ἴσον Πατρὸς καὶ Υἱοῦ διδασκόμεθα· ἀκούομεν γὰρ ὡς καὶ ὁ Πατὴρ δοξάζει Υἱὸν, καὶ δοξάζεται ὑφ' Υἱοῦ· καὶ Υἱὸς δο ξάζεται ὑπὸ τοῦ Πατρὸς, καὶ δοξάζει τὸν Πατέρα· ὅτι ὁ δεδοξασμένος οὐχ ὃ μὴ εἶχεν εἴληφεν, ἀλλ' ὃ εἶχεν· ἐν αὐτῷ τῷ χωρίῳ τοῦτο διδάσκει· «∆όξασόν με γὰρ, φησὶ, παρὰ σαυτῷ, σὺ, Πάτερ, τῇ δόξῃ ᾗ εἶ χον, πρὸ τοῦ τὸν κόσμον εἶναι, παρὰ σοί.» Εἰ δὲ καὶ πρὸ τοῦ τὸν κόσμον γενέσθαι, ταύτην ἔχοι τὴν δόξαν, πῶς αἰτεῖ λαβεῖν ὃ εἶχεν ἀεί;

ΙΗʹ. Ὅτι μία Πατρὸς καὶ Υἱοῦ ἡ δεσποτεία. Εἶτα δεικνὺς ὡς οὐ μόνον

δοξάζεται, ἀλλὰ καὶ δο ξάζει, ἐπήγαγεν· «Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις.» Καὶ μετ' ὀλίγα τῶν αἱρετικῶν ἐμφράτ των τὰ στόματα· «Τὰ ἐμὰ, φησὶ, πάντα σά ἐστι, καὶ τὰ σὰ ἐμά·» οὐ τὴν κοινὴν διαιρῶν δεσποτείαν, οὐδὲ ἕτερα δὲ τὰ τῷ Πατρὶ διαφέροντα δεῖξαι βουλό μενος· ἀλλ' ἐπειδὴ οἱ πᾶσαν βλάσφημον φωνὴν ἀφιέν τες κατὰ τοῦ Μονογενοῦς, αὐτὸν μὲν λαμβάνειν φασὶ, τὸν δὲ Πατέρα διδόναι, δείκνυσιν ὅτι τὴν αὐτὴν ἔχει τῷ Πατρὶ τῶν ἁπάντων δεσποτείαν· «Τὰ γὰρ ἐμὰ, φησὶ, πάντα σά ἐστι, καὶ τὰ σὰ ἐμά·» οὐ τὴν διαί ρεσιν τῆς δεσποτείας, ἀλλὰ τὸ κοινὸν τῆς δεσποτείας παιδεύων. Ἀλλὰ γὰρ τὸν λόγον εἰς μῆκος ἐξέτεινα τὸν περὶ πίστεως, ἐν κεφαλαίῳ διεξελθεῖν ὅρον ἐν τοῖς προοι μίοις ἐπαγγειλάμενος· δεῖξαι γὰρ βουληθεὶς ἐκ τῆς εὐαγγελικῆς διδασκαλίας τοῦ Μονογενοῦς τὴν ἀξίαν, μακρότερον τῆς ὑποσχέσεως εἰργασάμην τὸν λόγον· καὶ ταῦτα βραχυλογίας ἐν ταῖς ἑρμηνείαις πεφρον τικώς. Εἰς αὐτὰς τοίνυν τὰς εὐαγγελικὰς βίβλους καὶ προφητικὰς τοὺς εὐσεβεῖς πέμψας (μεσταὶ γὰρ αὗται τῆς θεολογίας τοῦ Υἱοῦ), ἐπὶ τὴν προκειμένην ἀκο λουθίαν βαδιοῦμαι.

ΙΘʹ. Περὶ τοῦ ἁγίου Πνεύματος. Πιστεύομεν τοίνυν, ὡς ἔφην, εἰς Θεὸν Πατέρα

ἄναρχον, καὶ εἰς Θεὸν συναΐδιον φύσει Υἱὸν, ἐκ Πα τρὸς μὲν γεννηθέντα, ἀεὶ δὲ τῷ Πατρὶ συνόντα, κατὰ τὴν τῶν Εὐαγγελίων φωνήν· «Ἐν ἀρχῇ γὰρ, φησὶν, ἦν ὁ Λόγος.» Πιστεύομεν δὲ καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον, τὸ εὐθὲς, τὸ ἡγεμονικὸν, τὸ