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knows him except the Son, which then is greater, to know the Father or that day? It is quite clear that it is to know the Father. 17.3 How then does he who knows the greater things lack the lesser? If, therefore, he knows the Father, he certainly also knows the day and 17.4 there is nothing in which the Son is lacking in knowledge. But you will say that the Father, being greater than all, has the knowledge, but the Son in no way does, as he himself says, "My Father is greater than I." But the Son says this honoring the Father, as was fitting, having been more greatly honored by the Father. For it was truly necessary for the genuine Son to honor his own Father, 17.5 in order to show his genuineness. But how do you think him to be greater? In circumference or bulk or time or season or worth or divinity or immortality or eternity? Do not think these things. For nothing unequal exists in the divinity with respect to the Son, but insofar as the Father is Father and 17.6 insofar as the Son is genuine Son, he honors his own Father. For the divine is not carried by bulk, that the Father might be larger than the Son, nor does it fall under time, that the Father might be older than the Son, nor is the Father partially assigned by height—for he contains all things, being contained by none himself—that the Son might be thought of as surpassed. For he sat at the right hand of the Father and did not say, he entered into the Father, in order to paralyze Sabellius and depose Arius from his blasphemy. 18.1 For this reason do not seek what is not to be sought, but honor the Son, so that you may honor the Father. And hearing concerning God, "No one is good except one, God," do not dare, because the Son exceedingly honors 18.2 the Father, to declare the Son not good. For he does not, denying himself to be good, say the Father is good, but so much the more he reveals himself in not wanting honor from men, but in referring the honor to his own Father, so that from the goodness of the Father the knowledge of the goodness of the Son of God might be known, having been begotten 18.3 from a good Father, God. For great is the feebleness of those who dare to say such a thing concerning the Son, 18.4 even if he says, "One is good, God." For behold, in many places the divine scripture teaches us, calling a poor and wise child good, and "Samuel was good with God and men," and "Saul son of Kish was good, of the tribe of Benjamin, taller than all Israel from the shoulders and upward," and "it is good to go to a house of drinking," and "Open, Lord, the heaven, your good treasure," and "a good word is better than a gift," and "a living dog is better than a dead lion," and "two are better than one," and "the end of words is better than the beginning," and "if you, being evil, know how to give good gifts to your children," speaking of a fish and 18.5 a loaf of bread. How then do you dare to think the Son denies his own goodness and does not, through an excess of honor, refer the goodness to the 18.6 Father? For he saw the one saying to him "Good teacher," speaking with his mouth and not his heart, and wishing to rebuke him, because he was not persuaded by his lips but was convicting his heart, as he also says in another place, "Why do you call me Lord, Lord, and do not do my words," and here he wished to rebuke him. For he called him a good teacher and did not remain in his faith of believing in his goodness. 19.1 He himself therefore, the holy Word, the living, the personal, the heavenly king, the genuine Son, who is always with the Father, who came forth from the Father, the "radiance of glory, the character of the substance," "the image of the Father" in truth, the one enthroned with the one who begot him, "of whose 19.2 kingdom there will be no end," "the judge of the living and the dead," who is wisdom from wisdom, who is a fountain from a fountain "me," for he says, "they have forsaken, a fountain of water

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αὐτὸν ἐπιγινώσκει εἰ μὴ ὁ υἱός, ποῖον ἄρα μεῖζον τὸ τὸν πατέρα γινώσκειν ἢ ἐκείνην τὴν ἡμέραν; εὔδηλον ὅτι τὸ τὸν πατέρα 17.3 γινώσκειν. πῶς οὖν ὁ τὰ μείζω εἰδὼς τῶν ἐλαττόνων ὑστερεῖ; εἰ γινώσκει τοίνυν τὸν πατέρα, γινώσκει πάντως καὶ τὴν ἡμέραν καὶ 17.4 οὐδέν ἐστιν οὗ λείπεται κατὰ γνῶσιν ὁ υἱός. ἀλλ' ἐρεῖς ὅτι μείζων ὢν ὁ πατὴρ πάντων ἔχει τὴν γνῶσιν, ὁ δὲ υἱὸς οὐδαμῶς, καθὼς καὶ αὐτὸς λέγει «ὁ πατήρ μου μείζων μού ἐστιν». ἀλλὰ τοῦτο τιμῶν τὸν πατέρα λέγει ὁ υἱὸς ὡς ἔπρεπε, μειζόνως τετιμημένος ὑπὸ τοῦ πατρός. ἔδει γὰρ ἀληθῶς τὸν γνήσιον υἱὸν τιμᾶν τὸν ἴδιον πατέρα, 17.5 ἵνα δείξῃ τὴν γνησιότητα. πῶς δὲ σὺ νομίζεις μείζονα εἶναι αὐτόν; περιφερείᾳ ἢ ὄγκῳ ἢ χρόνῳ ἢ καιρῷ ἢ ἀξίᾳ ἢ θεότητι ἢ ἀθανασίᾳ ἢ ἀιδιότητι; μὴ ταῦτα νόμιζε. οὐδὲν γὰρ ἐν τῇ θεότητι ἄνισον ὑπάρχει πρὸς τὸν υἱόν, ἀλλὰ καθὸ πατὴρ ὁ πατήρ ἐστι καὶ 17.6 καθὸ ὁ υἱὸς υἱὸς γνήσιος, τιμᾷ τὸν ἑαυτοῦ πατέρα. οὔτε γὰρ ὄγκῳ φέρεται τὸ θεῖον, ἵνα ὑπέρογκος τοῦ υἱοῦ ᾖ ὁ πατήρ, οὐδὲ χρόνῳ ὑποπίπτει, ἵνα ὑπέρχρονος ὁ πατὴρ γένηται τοῦ υἱοῦ, οὔτε τῷ ὕψει μερικῶς τάττεται ὁ πατήρ πάντα γὰρ περιέχει, αὐτὸς ὑπ' οὐδενὸς περιεχόμενος, ἵνα ὁ υἱὸς ὑπερβεβηκὼς νοοῖτο. ἐκάθισε γὰρ ἐν δεξιᾷ τοῦ πατρὸς καὶ οὐκ εἶπεν, εἰσῆλθεν εἰς τὸν πατέρα, ἵνα Σαβέλλιον παραλύσῃ καὶ Ἄρειον καθέλοι τῆς αὐτοῦ βλασφημίας. 18.1 ∆ιὰ τοῦτο μὴ ζήτει τὰ μὴ ζητούμενα, ἀλλὰ τίμα τὸν υἱόν, ἵνα τὸν πατέρα τιμήσῃς. ἀκούων δὲ περὶ τοῦ θεοῦ «οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός» μὴ τολμήσῃς διὰ τὸ τὸν υἱὸν ὑπερβαλλόντως τιμᾶν 18.2 τὸν πατέρα οὐκ ἀγαθὸν ἀποφῆναι τὸν υἱόν. οὐδὲ γὰρ ἀρνούμενος ἑαυτὸν ἀγαθὸν εἶναι λέγει τὸν πατέρα ἀγαθόν, ἀλλὰ τοσούτῳ μειζόνως ἑαυτὸν ἀποκαλύπτει ἐν τῷ τὴν τιμὴν παρὰ τῶν ἀνθρώπων μὴ βούλεσθαι, ἀλλ' ἀναφέρειν τὴν τιμὴν ἐπὶ τὸν ἴδιον αὐτοῦ πατέρα, ἵνα ἀπὸ τῆς ἀγαθότητος τοῦ πατρὸς γνωσθῇ ἡ γνῶσις τῆς τοῦ υἱοῦ τοῦ θεοῦ ἀγαθότητος, ἀπὸ ἀγαθοῦ πατρὸς θεοῦ γεγεννη18.3 μένου. πολλὴ γὰρ ἀδράνεια τῶν τολμώντων λέγειν περὶ τοῦ υἱοῦ 18.4 τὸ τοιοῦτον, κἄν τε εἴπῃ «εἷς ἐστιν ἀγαθὸς ὁ θεός». ἰδοὺ γὰρ ἐν πολλοῖς διδάσκει ἡμᾶς ἡ θεία γραφή, ἀγαθὸν καλοῦσα παῖδα πτωχὸν καὶ σοφόν, καί «ἀγαθὸς ἦν Σαμουὴλ μετὰ θεοῦ καὶ ἀνθρώπων» καί «ἀγαθὸς ἦν Σαοὺλ υἱὸς Κὶς ἐκ φυλῆς Βενιαμίν, ὑψηλότερος παντὸς Ἰσραὴλ ὑπὲρ ὠμίαν καὶ ἐπάνω» καί «ἀγαθὸν πορεύεσθαι εἰς οἶκον πότου» καί «ἄνοιξον, κύριε, τὸν οὐρανόν, τὸν θησαυρόν σου τὸν ἀγαθόν» καί «ἀγαθὸς λόγος ὑπὲρ δόμα» καί «ἀγαθὸς ὁ κύων ὁ ζῶν ὑπὲρ τὸν λέοντα τὸν νεκρόν» καί «ἀγαθὸν δύο ὑπὲρ τὸν ἕνα» καί «ἀγαθὴ ἐσχάτη λόγων ὑπὲρ ἀρχήν» καί «εἰ ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν», περὶ ἰχθύος καὶ 18.5 ἄρτου λέγων. πῶς οὖν τολμᾷς διανοεῖσθαι ἀπαρνούμενον τὸν υἱὸν τὴν ἑαυτοῦ ἀγαθότητα καὶ μὴ δι' ὑπερβολὴν τῆς τιμῆς ἐπὶ τοῦ 18.6 πατρὸς φέρειν τὴν ἀγαθότητα; ἑώρα γὰρ τὸν λέγοντα αὐτῷ «διδάσκαλε ἀγαθέ» λέγοντα στόματι καὶ οὐ καρδίᾳ, καὶ ἐλέγξαι αὐτὸν βουλόμενος, ὅτι οὐ τοῖς χείλεσιν αὐτοῦ ἐπείθετο, ἀλλὰ τὴν καρδίαν διήλεγχεν, ὡς καὶ ἐν ἄλλῳ τόπῳ λέγει «τί μοι λέγετε κύριε κύριε, καὶ οὐ ποιεῖτε τοὺς ἐμοὺς λόγους», καὶ ὧδε ἐβούλετο αὐτὸν ἐλέγχειν. ἔλεγε γὰρ αὐτὸν ἀγαθὸν διδάσκαλον καὶ οὐκ ἔμενεν ἐν τῇ αὐτοῦ πίστει τοῦ πιστεύειν εἰς τὴν αὐτοῦ ἀγαθότητα. 19.1 Αὐτὸς τοίνυν ὁ ἅγιος Λόγος ὁ ζῶν ὁ ἐνυπόστατος, ὁ βασιλεὺς ὁ ἐπουράνιος, ὁ υἱὸς ὁ γνήσιος, ὁ ἀεὶ ὢν σὺν πατρί, ὁ ἐκ πατρὸς προελθών, τὸ «ἀπαύγασμα τῆς δόξης, ὁ χαρακτὴρ τῆς ὑποστάσεως», «ἡ εἰκὼν τοῦ πατρὸς» ἐν ἀληθείᾳ, ὁ σύνθρονος τοῦ φύσαντος, «οὗ 19.2 τῆς βασιλείας οὐκ ἔσται τέλος», «ὁ κριτὴς ζώντων καὶ νεκρῶν», ὁ σοφία ὢν ἐκ σοφίας, ὁ πηγὴ ὢν ἐκ πηγῆς «ἐμέ», γάρ φησιν «ἐγκατέλιπον πηγὴν ὕδατος