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I am going to my God and your God and my Father and your Father”; you see that He Himself is one of the created things, blaspheming they dare to say. 28.1 You see, therefore, that the economy of the incarnate presence deceives them. For let them go back to the beginning and inquire about the times or seasons; "for his goings forth," he says, "are from the days of eternity." Let us see, therefore, the things before these. The Father says, "Let us make man in our image and after our likeness," and He did not say, I will make man 28.2 in my image. Be refuted, you who have a hardened heart, according to what is written: "but their heart was hardened," and learn that the Son is always with the Father; for to say "let us make" does not signify 28.3 one, but the Father speaking to the Son. Be refuted also, you who say the Son is unlike the Father; for in saying "in our image," He did not distinguish the likeness of the Son from the Father, nor did He divide anything of the identity of the Father with the Son. For He did not say "in my image" or "in your image," but He declared one substance and divinity of the Father and of the Son and of the Holy Spirit. For He says, "in our image and after our likeness," so that the divinity of the Father and of the Son and of the Holy Spirit is one, but man has been made in the image of the one divinity of the Father and 28.4 of the Son and of the Holy Spirit. Be refuted also, you, Arius, and hear the Father saying to the Son, "Let us make," calling the Son co-creator. For I have often heard some saying that the Son made nothing, but that the things that were made "came into being through him." But if they came into being through him, 28.5 he himself also made them, as has been clearly shown. For the master-builder, the Word, is the maker of all things, and through him the Father works. For let them hear him clearly saying, "My Father is working until now, and I am working"; for here also He calls his Father co-creator in 28.6 saying this. But again, let not your thought deceive you, and do not approach the Son as a servant and not as a true master. For if He were a servant and not a true master, how did He who exists in the form of God take on the form of a servant when He came? And how did He empty Himself, if He did not possess perfection? Approach the Son, therefore, as perfect God and as a genuine Son from the Father. 29.1 And do not say with malice: but the Father said to the Son, "Let us make," but the Son did not say to the Father, "Let us make," and the Son does not say that I am working and my Father is working, but He places the 29.2 Father first in speaking and working. For you say this foolishly and wish to conceive of the divine as many principles. But there is one principle and the same one divinity, and nowhere here does the Son say, "my God." I say this not denying the Son's honor toward the Father, 29.3 but how the sequence of the divinity holds. And again, "Adam heard," he says, "God walking in paradise in the cool of the day"; and nowhere does the Son say "my God and your God," but here he speaks of God 29.4 as absolute. And again, "and God spoke to Noah," 29.5 and nowhere does such a phrase appear. "And God appeared," he says, "to Abraham, as he was sitting by the oak of Mamre; and behold, three men, and he ran to meet them and bowed down to the ground and said: if I have found favor in your sight," in order to show the one God, 29.6 but the other two accompanying him as his angels. For concerning this one he also says, "God went up from Abraham"; and he himself who came to him says, "Shall I hide anything from my servant Abraham? The cry," he says, "of Sodom and Gomorrah has multiplied before me," and so forth; and nowhere in these times does "my God 29.7 and your God" appear. "And the two men entered Sodom," as the one who had ascended from above Abraham

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ἀπέρχομαι πρὸς τὸν θεόν μου καὶ θεὸν ὑμῶν καὶ πατέρα μου καὶ πατέρα ὑμῶν»· ὁρᾷς ὅτι καὶ αὐτὸς ἕν ἐστι τῶν κτισμάτων, βλασφημοῦντες τολμῶσι λέγειν. 28.1 Βλέπεις τοίνυν ὅτι σφάλλει αὐτοὺς ἡ τῆς ἐνσάρκου παρουσίας οἰκονομία. ἀναλάβωσι γὰρ ἐξ ὑπαρχῆς καὶ ἐρωτήσωσι χρόνους ἢ καιρούς· «αἱ γὰρ διέξοδοι αὐτοῦ» φησίν «ἀφ' ἡμερῶν αἰῶνος». ἴδωμεν τοίνυν τὰ πρὸ τούτων. φησὶν ὁ πατήρ «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», καὶ οὐκ εἶπε, ποιήσω ἄνθρωπον 28.2 κατ' εἰκόνα ἐμήν. ἐλέγχθητι ὁ ἔχων πεπωρωμένην τὴν καρδίαν κατὰ τὸ γεγραμμένον «ἀλλ' ἐπωρώθη ἡ καρδία αὐτῶν» καὶ μάθε τὸν υἱὸν ὄντα ἀεὶ πρὸς τὸν πατέρα· τὸ γὰρ εἰπεῖν ποιήσωμεν οὐχ ἑνός 28.3 ἐστι σημαντικόν, ἀλλὰ πατρὸς λέγοντος πρὸς τὸν υἱόν. ἐλέγχθητι καὶ ὁ λέγων τὸν υἱὸν ἀνόμοιον τῷ πατρί· ἐν τῷ γὰρ εἰπεῖν αὐτὸν κατ' εἰκόνα ἡμετέραν οὐ διέκρινεν ὁμοίωσιν υἱοῦ ἀπὸ πατρὸς οὐδὲ διεῖλέ τι τῆς ταυτότητος τοῦ πατρὸς πρὸς τὸν υἱόν. οὐ γὰρ εἶπε κατ' εἰκόνα ἐμὴν ἢ κατ' εἰκόνα σήν, ἀλλὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος μίαν οὐσίαν ἐδήλωσε καὶ θεότητα. φησὶ γάρ «κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν», ὡς εἶναι μὲν μίαν τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος τὴν θεότητα, ἄνθρωπον δὲ γεγονέναι κατ' εἰκόνα τῆς μιᾶς θεότητος πατρὸς καὶ 28.4 υἱοῦ καὶ ἁγίου πνεύματος. ἐλέγχθητι καὶ σύ, Ἄρειε, καὶ ἄκουε τὸν πατέρα λέγοντα τῷ υἱῷ «ποιήσωμεν» συνδημιουργὸν καλοῦντα τὸν υἱόν. πολλάκις γὰρ ἀκήκοά τινας λέγοντας, ὅτι ὁ υἱὸς ἐποίησεν οὐδέν, ἀλλὰ «δι' αὐτοῦ ἐγένετο» τὰ γενόμενα. εἰ δι' αὐτοῦ δὲ γέγονε, 28.5 καὶ αὐτὸς ἐποίησεν, ὡς σαφῶς ἀποδέδεικται. ὁ γὰρ ἀρχιτέχνης Λόγος πάντων ἐστὶ ποιητὴς καὶ δι' αὐτοῦ πατὴρ ἐργάζεται. ἀκουέτωσαν γὰρ αὐτοῦ σαφῶς λέγοντος «ὁ πατήρ μου ἐργάζεται ἕως ἄρτι, κἀγὼ ἐργάζομαι»· καὶ γὰρ ὧδε τὸν πατέρα ἑαυτοῦ συνδημιουργὸν καλεῖ ἐν 28.6 τῷ λέγειν τοῦτο. ἀλλὰ πάλιν μή σε ἀπατάτω ἡ διάνοια καὶ προσέλθῃς τῷ υἱῷ ὡς δούλῳ καὶ μὴ ὡς ἀληθινῷ δεσπότῃ. εἰ γὰρ δοῦλος ἦν καὶ οὐκ ἀληθινὸς δεσπότης, πῶς μορφὴν δούλου ἀνέλαβεν ἐλθὼν ὁ ἐν μορφῇ θεοῦ ὑπάρχων; πῶς δὲ ἐκένου ἑαυτόν, εἰ μὴ εἶχε τὸ τέλειον; ὡς θεῷ οὖν τελείῳ πρόσελθε τῷ υἱῷ καὶ ὡς υἱῷ γνησίῳ ὄντι παρὰ πατρός. 29.1 Καὶ μὴ διὰ κακόνοιαν εἴπῃς· ἀλλὰ ὁ πατὴρ εἶπε τῷ υἱῷ «ποιήσωμεν», ὁ δὲ υἱὸς οὐκ εἶπε τῷ πατρί «ποιήσωμεν» καὶ ὁ υἱὸς οὐ λέγει ὅτι ἐγὼ ἐργάζομαι καὶ ὁ πατήρ μου ἐργάζεται, ἀλλὰ τὸν 29.2 πατέρα τάττει πρῶτον λέγοντα καὶ ἐργαζόμενον. τοῦτο γὰρ ἠλιθίως λέγεις καὶ πολλὰς ἀρχὰς θέλεις νοεῖν τὸ θεῖον. μία δέ ἐστιν ἀρχὴ καὶ ἡ αὐτὴ μία θεότης, οὐδαμοῦ δὲ ἐνταῦθα ὁ υἱὸς λέγει «θεός μου». οὐκ ἀρνούμενος δὲ τοῦ υἱοῦ τὴν πρὸς τὸν πατέρα τιμὴν 29.3 λέγω, ἀλλὰ πῶς ἔχει ἡ τῆς θεότητος ἀκολουθία. καὶ πάλιν «ἤκουσεν Ἀδάμ» φησί «τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν»· καὶ οὐδαμοῦ φησιν ὁ υἱὸς θεόν μου καὶ θεὸν ὑμῶν, ἀλλὰ θεὸν 29.4 αὐτοτελῆ ἐνταῦθα λέγει. καὶ πάλιν «καὶ ἐλάλησεν ὁ θεὸς τῷ Νῶε» 29.5 καὶ οὐδαμοῦ ἐμφέρεται ἡ τοιαύτη λέξις. «καὶ ὤφθη» φησίν «ὁ θεὸς τῷ Ἀβραάμ, καθεζομένου αὐτοῦ πρὸς τῇ δρυῒ τῇ Μαμβρή· καὶ ἰδοὺ τρεῖς ἄνδρες, καὶ ἔδραμεν εἰς συνάντησιν καὶ προσεκύνησεν ἐπὶ τὴν γῆν καὶ εἶπεν· εἰ εὗρον χάριν ἐνώπιόν σου», ἵνα τὸν ἕνα δείξῃ θεόν, 29.6 τοὺς δὲ συνεπομένους αὐτῷ ἄλλους δύο ἀγγέλους αὐτοῦ. περὶ γὰρ τούτου καί φησιν «ἀνέβη ὁ θεὸς ἀπὸ Ἀβραάμ»· αὐτὸς δὲ ὁ ἐλθὼν πρὸς αὐτὸν λέγει «μὴ κρύψω τι ἀπὸ τοῦ παιδός μου Ἀβραάμ; κραυγή» φησί «Σοδόμων καὶ Γομόρρας πεπλήθυνται πρός με» καὶ τὰ ἑξῆς· καὶ οὐδαμοῦ ἐμφέρεται ἐν τοῖς χρόνοις τούτοις τὸ θεός 29.7 μου καὶ θεὸς ὑμῶν. «καὶ εἰσῆλθον οἱ δύο ἄνδρες εἰς Σόδομα», ὡς τοῦ ἀναβεβηκότος ὑπεράνω τοῦ Ἀβραὰμ