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A certain Chrestus and Euphronius and Eusebius, 20when Hosius the bishop asked him if, just as Eusebius of Palestine says there are two substances, he also said so20, I learned from what he had written that he answered that he 20believed there were three substances20. Having said this, he passes from Narcissus to Eusebius, accusing1.4.40 him that he confesses the Word of God to be God. And he writes these things about him: for having dared to divide the Word of God and to name the Word 20another God20, 20distinct in substance and in power from the Father20, into how great a blasphemy he has fallen, it is possible to learn clearly and 1.4.41 easily from the very words written by him. And he wrote in these very words as follows: 20Surely the image and that of which it is the image are not conceived as one and the same, but as two substances and two things and two powers, just as there are also that many titles20. And adding this, as if slandering well, he says: How then did these men, having turned to the same most evil path as those outside, set out to teach and write the same things, with Eusebius speaking in a manner similar to Valentinus and Hermes, and Narcissus to Marcion and Plato? 1.4.42 Then, in sequence, he strings together a long and idle endless talk, claiming to have learned by hearsay that Eusebius had conversed with someone who was once in Laodicea, and he writes about things he did not know as if having learned them by hearsay, and he adds, saying: On the contrary, it was necessary to cry out to the Lord with tears and mourning, "We have sinned, we have acted impiously, we have transgressed," and "we have done evil in your sight," and now repenting, we ask to receive your 1.4.43 loving-kindness. These things were fitting for him, these things it was profitable to say because of the immeasurable goodness and loving-kindness of God. And yet it was consistent for God, who takes care with loving-kindness and justice, to speak in opposition, saying: "If an enemy had reviled me, I would have borne it, and if one who hated me had spoken great things against me, I would have hidden myself from him. But you, a man of like soul, my guide and my acquaintance; who together with me sweetened my foods, 1.4.44 we walked in the house of God in harmony." For that he is with us, his ministers, we know from his own saying, for "Behold," he said, "I will be with you all the days" of your life "until the end of the age." Then, consistently, he would surely have added the words that follow the preceding ones, "Let death come upon them, and let them go down alive into Hades; for wickedness is in their hearts." For the Scripture says that the dead who are in ignorance of impiety are swallowed up by Hades; for they were dead, even while seeming to be alive. 1.4.45 And again, following this, he accuses Eusebius of having spoken in the church when he passed through Ancyra at that time, things which he says he learned by hearsay. Annoyed at these things, he writes as follows: but the apostle writes such things about the faith of the Galatians; but Eusebius, transferring the apostolic meaning for which the apostle, for the aforementioned reason, said, "My children, of whom I am in labor again until Christ is formed in you," attacked the Galatians 20as not having a right opinion concerning God20. 1.4.46 For he was truly in sharp and bitter labor, because he knew that the Galatians did not hold the same opinion as he did concerning piety, nor did they speak of 20two substances and things and powers and gods20. But observe how bitterly he reviles one who has said nothing more, as he himself writes, than the apostolic saying. And now he admits that Eusebius 20speaks of two gods20, as though theologizing about the Son of God with the Father; but proceeding in what follows, as if having forgotten what he has accused him of here, he tries to slander the same man 20as saying that Christ is a mere man20. 1.4.47 And next to the preceding things he adds a great deal of long nonsense, stringing together for himself things that are and things that are not, almost like those who said, "Our lips are our own

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Χρηστόν τινα καὶ Εὐφρόνιον καὶ Εὐσέβιον, 20ὡς Ὁσίου τοῦ ἐπισκόπου ἐρωτήσαντος αὐτόν, εἰ, ὥσπερ Εὐσέβιος ὁ τῆς Παλαιστίνης δύο οὐσίας εἶναί φησιν, οὕτως καὶ αὐτὸς λέγοι20, ἔγνων αὐτὸν ἀπὸ τῶν γρα φέντων 20τρεῖς εἶναι πιστεύειν οὐσίας20 ἀποκρινόμενον. ταῦτ' εἰπὼν ἀπὸ τοῦ Ναρκίσσου ἐπὶ τὸν Εὐσέβιον μεταβαίνει, κατη1.4.40 γορῶν ὅτι τὸν λόγον τοῦ θεοῦ θεὸν εἶναι ὁμολογεῖ. γράφει δὲ καὶ περὶ αὐτοῦ ταῦτα διελεῖν γὰρ τὸν λόγον τοῦ θεοῦ τολμήσας καὶ 20ἕτερον θεὸν20 τὸν λόγον ὀνομάσαι, 20οὐσίᾳ τε καὶ δυνάμει διεστῶτα τοῦ πατρός20, εἰς ὅσην βλασφημίαν ἐκπέπτωκεν ἔνεστιν σαφῶς ἀπ' 1.4.41 αὐτῶν τῶν ὑπ' αὐτοῦ γραφέντων ῥητῶν ῥᾳδίως μανθάνειν. γέ γραφεν δ' αὐταῖς λέξεσιν οὕτως· 20οὐ δήπου δὲ ἡ εἰκὼν καὶ τὸ οὗ ἐστιν ἡ εἰκὼν ἓν καὶ ταὐτὸν ἐπινοεῖται, ἀλλὰ δύο μὲν οὐσίαι καὶ δύο πράγματα καὶ δύο δυνάμεις, ὡς καὶ τοσαῦται προσηγορίαι20. καὶ ταῦτα ὡς καλῶς διαβάλλων προστίθησιν λέγων πῶς οὖν οὐ τὴν αὐτὴν οὗτοι τοῖς ἔξωθεν κακίστην ὁδὸν τραπέντες τὰ αὐτὰ διδάξαι τε καὶ γράψαι προὔθεντο, τοῦ μὲν Εὐσεβίου Οὐαλεντίνῳ τε καὶ Ἑρμῇ ὁμοίως εἰρηκότος, τοῦ δὲ Ναρ κίσσου Μαρκίωνί τε καὶ Πλάτωνι; 1.4.42 εἶθ' ἑξῆς μακρὰν καὶ ἀδόλεσχον ἀπεραντολογίαν συνείρει, φάσκων ἐξ ἀκοῆς μεμαθηκέναι τὸν Εὐσέβιον ὡμιληκέναι τινὰ ἐν Λαοδικείᾳ ποτὲ γενόμενον, καὶ περὶ ὧν οὐκ ἠπίστατο ὡς ἐξ ἀκοῆς μαθὼν γράφει, καὶ ἐπισυνάπτει λέγων δέον τἀναντία μετὰ δακρύων τε καὶ πένθους πρὸς κύριον βοᾶν «ἡμάρτομεν, ἠσεβήσαμεν, ἠνομήσαμεν», καὶ τὸ πονηρὸν ἐνωπιόν σου ἐποιήσαμεν, καὶ νῦν μεταγνόντες τῆς παρά σου 1.4.43 τυχεῖν ἀξιοῦμεν φιλανθρωπίας. ταῦθ' ἥρμοττεν αὐτῷ, ταῦτα συνέφερεν λέγειν διὰ τὴν ἄμετρον τοῦ θεοῦ χρηστότητα καὶ φι λανθρωπίαν. καίτοι ἀκόλουθον ἦν τὸν μετὰ φιλανθρωπίας καὶ δικαιοσύνης ἐπιμελούμενον θεὸν ἀντειπεῖν λέγοντα «εἰ ἐχθρὸς ὠνείδισέν μέ, ὑπήνεγκα ἄν, καὶ εἰ ὁ μισῶν με ἐπ' ἐμὲ ἐμεγαλο ρημόνησεν, ἐκρύβην ἂν ἀπ' αὐτοῦ. σὺ δέ, ἄνθρωπε ἰσόψυχε, ἡγεμών μου καὶ γνῶστά μου· ὃς ἐπὶ τὸ αὐτὸ ἐγλύκανάς μοι ἐδέσματα, 1.4.44 ἐν τῷ οἴκῳ τοῦ θεοῦ ἐπορεύθημεν ἐν ὁμονοίᾳ». ὅτι γὰρ σύνεστιν ἡμῖν τοῖς αὐτοῦ λειτουργοῖς ἴσμεν ἀπὸ τῆς αὐτοῦ ῥήσεως, «ἰδοὺ» γὰρ «ἔσομαι μεθ' ὑμῶν» ἔφη «πάσας τὰς ἡμέρας» τῆς ζωῆς ὑμῶν «ἕως τῆς συντελείας τοῦ αἰῶνος». εἶτα ἀκολούθως πάντως που καὶ τὰ ἑπόμενα τοῖς προάγουσιν ἐπήγαγεν ἂν ῥητά, «ἐλθέτω θάνατος ἐπ' αὐτούς, καὶ καταβήτωσαν εἰς ᾅδου ζῶντες· ὅτι πο νηρία ἐν ταῖς καρδίαις αὐτῶν». τοὺς γὰρ ἐν ἀγνοίᾳ τῆς ἀσεβείας ὄντας νεκροὺς ὑπὸ τοῦ ᾅδου καταπίνεσθαί φησιν ἡ γραφή· νεκροὶ γάρ, καὶ ζῆν δοκοῦντες, ἐτύγχανον ὄντες. 1.4.45 καὶ πάλιν ἑξῆς τούτοις αἰτιᾶται τὸν Εὐσέβιον, ὡς ἐν τῷ διιέναι τὴν Ἀγκύραν τότε ὡμιληκότα ἐπὶ τῆς ἐκκλησίας, ἅπερ φησὶν ἐξ ἀκοῆς μεμαθηκέναι. ἐφ' οἷς ἀγανακτῶν τοιαῦτα γράφει ἀλλ' ὁ μὲν ἀπόστολος τοιαῦτα περὶ τῆς Γαλατῶν πίσ τεως γράφει· Εὐσέβιος δὲ μεταφέρων τὴν ἀποστολικὴν ἔννοιαν, δι' ἣν τοῦθ' ὁ ἀπόστολος τῆς προειρημένης αἰτίας ἕνεκα, «τέκνα μου» εἶπεν «οὓς πάλιν ὠδίνω ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν», καθήψατο Γαλατῶν 20ὡς μὴ ὀρθὴν ἐχόντων περὶ θεοῦ δόξαν20. 1.4.46 ὤδινεν γὰρ ἀληθῶς δριμεῖάν τινα καὶ πικρὰν ὠδῖνα, ὅτι ἠπίσ τατο Γαλάτας περὶ θεοσεβείας μὴ ὥσπερ ἐκεῖνος δοξάζοντας, μηδὲ 20δύο οὐσίας τε καὶ πράγματα καὶ δυνάμεις καὶ θεοὺς20 λέγοντας. τήρει δὲ ταῦτα ὅπως διαλοιδορεῖται πικρῶς τῷ μηδὲν εἰρηκότι πλεῖον, ὡς αὐτὸς γράφει, ἢ τὸ ἀποστολικὸν ῥητόν. καὶ νῦν 20δύο μὲν θεοὺς λέγειν20 τὸν Εὐσέβιον ὁμολογεῖ, ὡς ἂν τὸν υἱὸν τοῦ θεοῦ θεολογοῦντα σὺν τῷ πατρί· προϊὼν δ' ἐν τοῖς ἑξῆς, ὥσπερ ἐπιλελησμένος ὧν ἐνταῦθα κατηγόρηκεν, τὸν αὐτὸν πειρᾶται διαβάλλειν 20ὡς ψιλὸν ἄνθρωπον τὸν Χριστὸν εἶναι20 λέγοντα. 1.4.47 ἑξῆς δὲ τοῖς προκειμένοις ἐπισυνάπτει πολλήν τινα καὶ μακρὰν φλυαρίαν, τά τε ὄντα τά τε μὴ ὄντα ἑαυτῷ συνείρων, μονονουχὶ κατὰ τοὺς φήσαντας «τὰ χείλη ἡμῶν παρ' ἡμῶν