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he posits the Son as the true life. Then he says that as Son of God he gives life to the living and gives life to the dead, true light, the light that enlightens every man coming into the world, good and the provider of good things. Offering all these things like some honey to the more simple-minded, he conceals the poison in the sweetness of these words. For he immediately adds to what has been said his destructive thought, saying that he did not share the worth of the one who begot him, nor the paternal substance with any other, but that he became glorious from his generation and lord of glory and that he received glory from the Father, not partaking of his glory; for the glory of the Almighty is incommunicable, as he said, ‘My glory I will not give to another.’ These are the deadly drugs, which only those whose spiritual senses are trained can discern. But the death-dealing evil of these things is more clearly revealed in the last things that were said.

Having received, he says, glory from the Father, not partaking of his glory; for the glory of the Almighty is incommunicable, as he said, ‘My glory I will not give to another.’ Who is that 'another' to whom God said he would not give his glory? The prophet speaks of the adversary, but Eunomius refers the prophecy to the only-begotten God himself. For when the prophet spoke in the person of God that ‘My glory I will not give to another,’ he added, ‘And my praises to graven images.’ For since men through deceit offered to the adversary the worship and adoration owed to God, venerating the enemy of God in the images of graven things, who is multifariously formed among men through idols, he who heals the sick, taking pity on human destruction, foretold through the prophet the loving-kindness that would come from him in later times in the annihilation of idols, saying that when the truth is revealed, my glory will no longer be given to another, nor will my praises be dedicated to graven images. For men will no longer serve those who by nature are not gods, once they have acknowledged my glory. Therefore, all that the prophet says in the person of the Lord about the adversary's activity, this adversary of God refers to the Lord himself, who spoke these things through the prophet. What persecutor of the faith among the tyrants is recorded to have been such as this? Who has contrived this, that the one who appeared in the flesh for the salvation of our souls, as we have believed, is not true God, but is the one who is opposed to God, the one who works deception against men in graven images and idols? For what was said about that one through the prophet, Eunomius transfers to the only-begotten God, not even understanding this, that the only-begotten himself is the one who spoke these things in the prophet, as this same man says in the following sections, that he is the one who spoke in the prophets.

Why must I go on at greater length about these things? For what was said before these things also partakes of the same blasphemy. Having received, he says, glory from the Father, not partaking of his glory; for the glory of God the Almighty is incommunicable. For if the argument were even about Moses, who was glorified in the ministry of the law, not even so would I have borne such an argument, even though he, having no glory of his own, suddenly appeared glorious to the Israelites through the gift that came to him from God. For the glory that came to the lawgiver was not of any other, but of God himself, which the Lord in the gospel commands all to seek, through which he accuses those who esteem human glory highly, but do not seek the glory that is from the only God. For by commanding to seek the glory that is from the only God, he proclaimed the possibility of obtaining what is sought. How then is the glory of the Almighty incommunicable, if indeed one must ask for the glory from the only God, and everyone who asks receives, according to the Lord’s voice? But he, concerning the

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τὴν ὄντως ζωὴν τὸν υἱὸν ὑποτίθεται. εἶτά φησιν ὡς υἱὸν θεοῦ ζωοποι οῦντα τοὺς ζῶντας καὶ ζωοποιοῦντα τοὺς νε κρούς, φῶς ἀληθινόν, φῶς φωτίζον πάντα ἄν θρωπον ἐρχόμενον εἰς τὸν κόσμον, ἀγαθὸν καὶ χορηγὸν ἀγαθῶν. ταῦτα πάντα ἀντὶ μέλιτός τινος τοῖς ἀκεραιοτέροις προτείνων ὑποκρύπτει τῇ γλυκύ 116 τητι τῶν ῥημάτων τούτων τὸ δηλητήριον. εὐθὺς γὰρ ἐπάγει τοῖς εἰρημένοις τὸ φθοροποιὸν αὐτοῦ νόημα, λέ γων οὐχὶ τῷ γεννήσαντι συμμερισάμενον τὴν ἀξίαν, οὐκ ἄλλῳ τινὶ τὴν πατρικὴν οὐσίαν, ἀλλὰ γενόμενον ἐκ γεννήσεως ἔνδοξον καὶ τῆς δόξης κύριον καὶ λαβόντα παρὰ τοῦ πα τρὸς δόξαν, οὐ τῆς ἐκείνου μεταλαβόντα δό ξης· ἀμετάδοτος γὰρ ἡ δόξα τοῦ παντοκρά τορος, καθὼς εἶπε Τὴν δόξαν μου ἑτέρῳ οὐ δώσω. ταῦτά ἐστιν τὰ ἐπιθανάτια φάρμακα, ἃ μόνοι διαγινώσκουσιν οἱ γεγυμνασμένοι τὰ τῆς ψυχῆς αἰσθητήρια. τούτων δὲ ἡ θανατηφόρος κακία φανερώτερον ἐν τοῖς τελευ ταίοις τῶν εἰρημένων ἀνακαλύπτεται.

Λαβόντα, φησί, παρὰ τοῦ πατρὸς δόξαν, οὐ τῆς ἐκείνου μεταλαβόντα δόξης· ἀμετάδοτος γὰρ ἡ δόξα τοῦ παντοκράτορος, καθὼς εἶπε 117 Τὴν δόξαν μου ἑτέρῳ οὐ δώσω. τίς ἐστιν ὁ ἕτερος ἐκεῖνος ᾧ εἶπεν ὁ θεὸς τὴν δόξαν μὴ δώσειν; ὁ μὲν προφήτης περὶ τοῦ ἀντικειμένου λέγει, ὁ δὲ Εὐνό μιος εἰς αὐτὸν τὸν μονογενῆ θεὸν ἀναφέρει τὴν προ φητείαν. εἰπὼν γὰρ ἐκ προσώπου τοῦ θεοῦ ὁ προφήτης ὅτι Τὴν δόξαν μου ἑτέρῳ οὐ δώσω, προσέθηκεν ὅτι Καὶ τὰς ἀρετάς μου τοῖς γλυπτοῖς. ἐπεὶ γὰρ τὴν θεῷ χρεωστου μένην λατρείαν καὶ προσκύνησιν τῷ ἀντικειμένῳ προσῆγον δι' ἀπάτης οἱ ἄνθρωποι, τοῖς τῶν γλυπτῶν ἀφιδρύμασι τὸν ἐχθρὸν τοῦ θεοῦ σεβαζόμενοι τὸν πολυειδῶς ἐν τοῖς ἀν θρώποις διὰ τῶν εἰδώλων μορφούμενον, οἶκτον λαβὼν τῆς ἀνθρωπίνης ἀπωλείας ὁ τοὺς κακῶς ἔχοντας ἰατρεύων τὴν χρόνοις ὕστερον γενησομένην παρ' αὐτοῦ φιλανθρωπίαν ἐν τῷ ἀφανισμῷ τῶν εἰδώλων διὰ τοῦ προφήτου προηγόρευσε λέγων ὅτι φανερωθείσης τῆς ἀληθείας οὐκέτι ἡ ἐμὴ δόξα ἄλλῳ δοθήσεται οὐδὲ αἱ ἐμαὶ ἀρεταὶ τοῖς γλυπτοῖς ἀνατε 118 θήσονται. οὐκέτι γὰρ δουλεύσουσι τοῖς φύσει μὴ οὖσι θεοῖς τὴν ἐμὴν δόξαν ἐπιγνόντες οἱ ἄνθρωποι. ὅσα τοίνυν περὶ τῆς ἀντικειμένης ἐνεργείας ἐκ προσώπου τοῦ κυρίου ὁ προ φήτης φησί, ταῦτα ὁ θεομάχος εἰς αὐτὸν ἀναφέρει τὸν κύριον τὸν ταῦτα διὰ τοῦ προφήτου φθεγξάμενον. τίς τοι οῦτος ἐν τοῖς τυράννοις μνημονεύεται γεγενῆσθαι διώκτης 119 τῆς πίστεως; τίς τοῦτο κατεσκεύασεν, ὡς ὁ ἐπὶ σωτηρίᾳ τῶν ψυχῶν ἡμῶν διὰ σαρκὸς ἐπιφανείς, καθὼς ἐπιστεύ σαμεν, οὐκ ἀληθινός ἐστι θεός, ἀλλ' ὁ τῷ θεῷ ἀντικεί μενος, ὁ ἐν τοῖς γλυπτοῖς τε καὶ τοῖς εἰδώλοις ἐνεργῶν τὴν κατὰ τῶν ἀνθρώπων ἀπάτην; ἃ γὰρ περὶ ἐκείνου εἴρηται διὰ τοῦ προφήτου, ταῦτα ὁ Εὐνόμιος εἰς τὸν μονο γενῆ θεὸν μετατίθησιν, οὐδὲ αὐτὸ τοῦτο νοήσας, ὅτι αὐτὸς ὁ μονογενής ἐστιν ὁ ταῦτα ἐν τῷ προφήτῃ φθεγξάμενος, καθὼς αὐτὸς οὗτος ἐν τοῖς ἐφεξῆς λέγει ὅτι οὗτός ἐστιν ὁ ἐν τοῖς προφήταις λαλήσας.

120 Τί με χρὴ πλείω περὶ τούτων διεξιέναι; τῆς αὐτῆς γὰρ ἔχεται βλασφημίας καὶ τὰ πρὸ τούτων εἰρημένα. λα βόντα, φησίν, παρὰ τοῦ πατρὸς δόξαν, οὐ τῆς ἐκείνου μεταλαβόντα δόξης· ἀμετάδοτος γὰρ ἡ δόξα τοῦ παντοκράτορος θεοῦ. ἐγὼ γὰρ εἰ καὶ περὶ Μωϋσέως ὁ λόγος ἦν τοῦ δοξασθέντος ἐν τῇ διακονίᾳ τοῦ νόμου, οὐδ' οὕτως ἤνεγκα ἂν τὸν τοιοῦτον λόγον, εἰ καὶ ὅτι μηδεμίαν ἔχων οἴκοθεν δόξαν ἐκεῖνος διὰ τῆς γενομένης αὐτῷ θεόθεν δωρεᾶς ἔνδοξος ἀθρόως τοῖς Ἰσ ραηλίταις ἐφάνη. αὐτὴ γὰρ ἡ γενομένη τῷ νομοθέτῃ δόξα οὐκ ἄλλου τινὸς ἦν, ἀλλ' αὐτοῦ τοῦ θεοῦ, ἣν πάντας κε λεύει ζητεῖν ἐν τῷ εὐαγγελίῳ ὁ κύριος, δι' ὧν αἰτιᾶται τοὺς τὴν ἀνθρωπίνην δόξαν περὶ πολλοῦ ποιουμένους, τὴν 121 δὲ παρὰ τοῦ μόνου θεοῦ δόξαν μὴ ζητοῦντας. δι' ὧν γὰρ ζητεῖν ἐνεκελεύσατο τὴν παρὰ τοῦ μόνου θεοῦ δόξαν, τὸ δυνατὸν εἶναι τυχεῖν τοῦ ζητουμένου κατεπηγγείλατο. πῶς οὖν ἀμετάδοτος ἡ δόξα τοῦ παντοκράτορος, εἴ γε καὶ χρὴ τὴν παρὰ τοῦ μόνου θεοῦ δόξαν αἰτεῖν καὶ πᾶς ὁ αἰτῶν λαμβάνει κατὰ τὴν τοῦ κυρίου φωνήν; ὁ δὲ περὶ τοῦ