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of the effulgence of glory, saying that having received it, he possesses the glory, says nothing other than that the effulgence of glory is in itself without glory, and that it needs to receive glory from another, so that in this way he himself might at last become Lord of glory. Where, then, shall we place the voices of the truth, both the one saying that he will be seen in the glory of the Father and again that "All things that the Father has are mine"? To whom should the hearer attend, to the one who says that the heir of all things in the Father, as the Apostle says, has no share in the Father's glory, or to the one who confesses that all things that the Father has, he also has? And among all things, glory is certainly included.

122 But he says the glory of the Almighty is not to be shared. Neither Joel nor the great Peter, who appropriated the prophetic word in his public address to the Jews, bears witness to this. For both the prophet and the apostle say from the person of God that "I will pour out of my Spirit on all flesh." How, then, does he who did not begrudge all flesh the communion of his own Spirit not impart his own glory to the only-begotten Son who is in the bosom of the Father, who has all things that the Father has? Or perhaps one might say that 123 Eunomius speaks the truth in this, even unwillingly. For in the case of one who does not have glory from himself, the term "imparting" is properly used, for whom possession comes from another source, not from nature; but where one and the same nature is comprehended, he who is by nature that which the Father is believed to be does not need one to impart each thing. But it is better to speak more clearly and more plainly. Why does he who has the whole Father in himself, with nothing of what is seen in the Father being taken away, need the glory of the Father? And what is this dignity of the Almighty, of which Eunomius 124 declares the Son to be without share? Let them therefore, who are wise in their own eyes and knowledgeable before themselves, speak their earthly doctrines, who, as the prophet says, speak from the earth. But as for us who worship the Word and are disciples of the truth, or rather pray to be, let us not pass over this term unexamined. For we know that of all the names by which the divine is signified, some are indicative of the divine majesty, being spoken and understood in and of themselves, while others are named after the activities on behalf of us and all creation. For when the divine apostle says, "To the incorruptible, invisible, only wise God" and suchlike, he indicates through these names concepts representative of the transcendent power. But when it is said by the Scriptures, "pitiful and merciful, of great mercy, true, good, Lord, physician, shepherd, way, bread, spring, king, founder, creator, defender, who is over all and through all, who is all in all," these and similar terms contain the significance of things done in creation by the divine love for humanity 125. The name "Almighty," therefore, is found by those who examine it carefully to signify nothing else concerning the divine power than to be in some way relative to the controlling energy seen in creation, which the significance of "Almighty" indicates. For just as he would not be a physician, were it not for the sake of the sick, nor would he be named merciful and pitiful and the like, were it not for the one in need of pity and mercy, so too he would not be Almighty, unless all of creation needed one to encompass it and preserve it in being. Therefore, just as he becomes a physician to the one needing healing, so too he becomes Almighty to the one needing to be controlled; and just as "Those who are well have no need of a physician, but those who are sick," so it is logical and right to say that he no longer needs one to control him, 126 in whom nature possesses what is unerring and unchangeable. Therefore 126 when we hear the term "Almighty," we understand this: that God holds all things in being, both the intelligible and those of the material creation. For this reason he holds the circle of the earth, for this reason he has in his hand the ends of the earth, for this reason he encompasses the heaven with a span, for this reason

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ἀπαυγάσματος τῆς δόξης λέγων ὅτι λαβὼν ἔχει τὴν δόξαν οὐδὲν ἕτερον λέγει ἢ ὅτι ἄδοξον καθ' ἑαυτὸ τὸ τῆς δόξης ἐστὶν ἀπαύγασμα, χρῄζει δὲ λαβεῖν παρ' ἑτέρου δόξαν, ἵνα οὕτω ποτὲ καὶ αὐτὸς γένηται κύριος τῆς δόξης. ποῦ τοίνυν θήσομεν τὰς τῆς ἀληθείας φωνάς, τήν τε λέ γουσαν ὀφθήσεσθαι αὐτὸν ἐν τῇ δόξῃ τοῦ πατρὸς καὶ πάλιν ὅτι Πάντα, ὅσα ἔχει ὁ πατήρ, ἐμά ἐστιν; τίνι χρὴ προσέχειν τὸν ἀκούοντα, τῷ λέγοντι ὅτι ἀμέτοχός ἐστι τῆς τοῦ πα τρὸς δόξης ὁ πάντων τῶν ἐν τῷ πατρὶ κληρονόμος, καθώς φησιν ὁ ἀπόστολος, ἢ τῷ ὁμολογοῦντι ὅτι πάντα, ὅσα ἔχει ὁ πατήρ, καὶ αὐτὸς ἔχει; ἐν δὲ τοῖς πᾶσι καὶ ἡ δόξα πάντως ἐστίν.

122 Ἀλλ' ἀμετάδοτον εἶναί φησι τὴν δόξαν τοῦ παντοκράτορος. τοῦτο οὔτε Ἰωὴλ οὔτε ὁ μέγας Πέ τρος μαρτύρεται ὁ τὸν προφητικὸν λόγον ἐν τῇ δημηγορίᾳ τῇ πρὸς τοὺς Ἰουδαίους οἰκειωσάμενος. φησὶ γὰρ ἐκ προσώπου τοῦ θεοῦ ὅ τε προφήτης καὶ ὁ ἀπόστολος ὅτι Ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα. ὁ τοίνυν τοῦ ἰδίου πνεύματος τῆς κοινωνίας πάσῃ σαρκὶ μὴ φθο νήσας πῶς τῷ μονογενεῖ υἱῷ τῷ ὄντι ἐν τοῖς κόλποις τοῦ πατρός, τῷ πάντα ἔχοντι ὅσα ὁ πατὴρ ἔχει, τῆς οἰκείας δόξης οὐ μεταδίδωσιν; ἢ τάχα εἴποι τις ἂν ἀληθεύειν τὸν 123 Εὐνόμιον ἐν τούτῳ καὶ μὴ βουλόμενον. ἐπὶ μὲν γὰρ τοῦ μὴ ἔχοντος οἴκοθεν τὴν δόξαν κυρίως ἡ μετάδοσις λέγεται, ᾧ τὸ ἔχειν ἑτέρωθεν προσγίνεται, οὐκ ἐκ φύσεως· ὅπου δὲ μία καὶ ἡ αὐτὴ καταλαμβάνεται φύσις, οὐ χρῄζει τοῦ καθ' ἕκαστον μεταδιδόντος ὁ ἐκεῖνο κατὰ τὴν φύσιν ὤν, ὅπερ ὁ πατὴρ εἶναι πεπίστευται. μᾶλλον δὲ τρανότερόν τε καὶ φανερώτερον εἰπεῖν ἔχει καλῶς. τί χρῄζει τῆς τοῦ πατρὸς δόξης ὁ ὅλον ἔχων ἐν ἑαυτῷ τὸν πατέρα, οὐδενὸς τῶν ἐν τῷ πατρὶ θεωρουμένων ὑφῃρημένου; τίς δὲ καὶ ἡ τοῦ παντοκράτορος ἀξία, ἧς ἀμέτοχον ὁ Εὐνόμιος 124 τὸν υἱὸν ἀποφαίνεται; λεγέτωσαν μὲν οὖν οἱ σοφοὶ παρ' ἑαυτοῖς καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες τὰ γήϊνα δόγματα, οἱ καθώς φησιν ὁ προφήτης ἐκ γῆς φωνοῦντες. ὅσοι δὲ προσκυνοῦμεν τὸν λόγον καὶ τῆς ἀληθείας ἐσμὲν μαθηταί, μᾶλλον δὲ εἶναι εὐχόμεθα, μηδὲ ταύτην παραδράμωμεν τὴν φωνὴν ἀθεώρητον. οἴδαμεν γὰρ ὅτι πάντων τῶν ὀνο μάτων, δι' ὧν τὸ θεῖον διασημαίνεται, τινὰ μὲν ἐνδεικτικὰ τῆς θείας μεγαλωσύνης ἐστίν, αὐτὰ ἐφ' ἑαυτῶν λεγόμενά τε καὶ νοούμενα, τινὰ δὲ ταῖς ὑπὲρ ἡμᾶς τε καὶ πᾶσαν τὴν κτίσιν ἐνεργείαις ἐπονομάζεται. ὅταν μὲν γὰρ λέγῃ ὁ θεῖος ἀπόστολος Ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ θεῷ καὶ τὰ τοιαῦτα, τὰ παραστατικὰ τῆς ὑπερκειμένης δυνάμεως νοήματα διὰ τῶν ὀνομάτων τούτων ἐνδείκνυται· ὅταν δὲ λέγηται παρὰ τῶν γραφῶν οἰκτίρμων καὶ ἐλεήμων πολυ έλεος ἀληθινὸς χρηστὸς κύριος ἰατρὸς ποιμὴν ὁδὸς ἄρτος πηγὴ βασιλεὺς κτίστης δημιουργὸς ὑπερασπιστής, ὁ ἐπὶ πάντων καὶ διὰ πάντων, ὁ ἐν πᾶσι τὰ πάντα, ταῦτα καὶ τὰ τοιαῦτα τῶν ἐν τῇ κτίσει παρὰ τῆς θείας φιλανθρω 125 πίας ἐνεργουμένων περιέχει τὴν ἔμφασιν. τὸ τοίνυν τοῦ παντοκράτορος ὄνομα τοῖς ἀκριβῶς ἐξετάζουσιν εὑρί σκεται μὴ ἄλλο τι σημαῖνον ἐπὶ τῆς θείας δυνάμεως ἢ τὸ πρός τί πως ἔχειν τὴν κρατητικὴν τῶν ἐν τῇ κτίσει θεωρουμένων ἐνέργειαν, ἣν ἡ τοῦ παντοκράτορος ἔμφασις ὑποδείκνυσιν. ὥσπερ γὰρ οὐκ ἂν ἰατρὸς ἦν, εἰ μὴ τῶν νοσούντων χάριν, οὐδ' ἂν ἐλεήμων τε καὶ οἰκτίρμων καὶ τὰ τοιαῦτα κατωνομάζετο, εἰ μὴ διὰ τὸν οἰκτιρμοῦ τε καὶ ἐλέου δεόμενον, οὕτως οὐδὲ παντοκράτωρ, εἰ μὴ πᾶσα ἡ κτίσις τοῦ περικρατοῦντος αὐτὴν καὶ ἐν τῷ εἶναι συντη ροῦντος ἐδέετο. οὐκοῦν ὥσπερ ἰατρὸς τῷ δεομένῳ τῆς θεραπείας γίνεται, οὕτω καὶ παντοκράτωρ τῷ χρῄζοντι τοῦ κρατεῖσθαι· καὶ ὥσπερ Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες, οὕτως ἐκ τοῦ ἀκολούθου καλῶς ἔστιν εἰπεῖν μηκέτι τοῦ κρατοῦντος χρῄζειν ἐκεῖνον, 126 ἐν ᾧ τὸ ἀπλανές τε καὶ ἀμετάπτωτον ἡ φύσις ἔχει. οὐκ 126 οῦν ὅταν τῆς παντοκράτωρ φωνῆς ἀκούσωμεν, τοῦτο νοοῦ μεν, τὸ πάντα τὸν θεὸν ἐν τῷ εἶναι συνέχειν, ὅσα τε νοητὰ καὶ ὅσα τῆς ὑλικῆς ἐστι κτίσεως. διὰ τοῦτο γὰρ κατέχει τὸν γῦρον τῆς γῆς, διὰ τοῦτο ἔχει ἐν τῇ χειρὶ τῆς γῆς τὰ πέρατα, διὰ τοῦτο περιλαμβάνει τὸν οὐρανὸν τῇ σπι θαμῇ, διὰ τοῦτο