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measures the water with his hand, for this reason he contains all intelligible creation in himself, so that all things may remain in being, held fast by the containing power. Who then is it that works all things in all, let us examine. Who is it that made all things, without whom nothing that is exists? Who is it in whom all things were created and in whom existing things have their permanence? 127 in whom do we live and move and have our being? Who is it that has in himself all things that the Father has? Are we still ignorant, through what has been said, of the God over all who is so named by Paul, our Lord Jesus Christ, who, having all the Father's things in his hand, as he himself says, has surely grasped all things in his capacious palm and holds fast what he has grasped, and no one snatches them from the hand of him who holds all things with his hand? If then he has all things and holds fast what he has, what else is he if not certainly the Almighty, who holds 128 all things? But if the heresy should say that the Father holds the Son and the Spirit, let them first demonstrate that the Son and the Holy Spirit are of a changeable nature, and then let them set the one who holds over the one who changes, so that by the help that comes from above what is held might remain unfallen toward evil. But if the divine nature is unsusceptible to evil, unchangeable and immutable and always in the same state, for what will it need one who holds it, when it through itself holds sway over all creation, but itself does not need one who holds it because of its unchangeable nature? For this reason at the name of Christ every knee should bow, of things in heaven and on earth and under 129 the earth.

For it would not have bowed, unless it surely knew the one who holds it for salvation. But to say that the Son was begotten by the goodness of the Father is nothing other than to place him on the same level as the last things of creation. For what did not come into being by the goodness of its maker? To what is the constitution of human nature reckoned, to the wickedness or the goodness of its maker? And to what the generation of animals, the nature of plants and shoots? There is nothing which did not receive its generation through the goodness of its maker. Therefore, what reason sees in all things, this is what Eunomius 130 graciously bestows upon the Son out of benevolence. But his babbling argument that he did not share substance or dignity or such things with the Father has already been refuted in the discourses concerning the Father, showing that he hurled these things out in vain and without thought. For not even for us who are born from one another does a division of substance occur; for the whole definition of the substance remains in each, in the one begotten and in the one who begot, with neither a decrease in the one who begets nor an increase in the one begotten receiving the definition of the substance. But the division of dignity or of kingship in the case of one who has all the things of the Father has no sense other than to be a proof of impiety. Therefore it would be superfluous to engage with such things and extend the argument to immoderate length; but let us proceed to what follows these things.

131 Glorified, he says, by the Father before the ages. The argument of the truth has been demonstrated, being strengthened by the testimony of enemies. For this is the main point of our faith, that the Son is glorified by the Father from eternity. For 'before the age' is the same in meaning as 'eternal,' as prophecy interprets for us the eternal nature of God in the words, 'He who exists before the ages.' If, therefore, 'to exist before the ages' is beyond all beginning, he who assigns pre-eternal glory to the Son has long before testified to his existence from eternity. For not that which is not, but that which is, is glorified. But after this he casts down for himself the seeds of blasphemy against the Holy Spirit, not in order to glorify the Son, but 132 in order to behave insolently toward the Holy Spirit. For wishing to show that the Holy Spirit is a part of the angelic power, he threw this in, saying that he is glorified by the Spirit through the age and by every rational and created substance; as if there were no difference for the Holy Spirit with respect to anything that comes into being, if indeed

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περιμετρεῖ τῇ χειρὶ τὸ ὕδωρ, διὰ τοῦτο τὴν νοητὴν πᾶσαν κτίσιν ἐν ἑαυτῷ περιέχει, ἵνα πάντα ἐν τῷ εἶναι μένῃ, τῇ περιεκτικῇ δυνάμει περικρατούμενα. τίς οὖν ὁ πάντα ἐν πᾶσιν ἐνεργῶν, ἐξετάσωμεν. τίς ὁ πάντα ποιήσας, οὗ χωρὶς τῶν ὄντων ἔστιν οὐδέν; τίς ἐστιν ἐν ᾧ τὰ πάντα ἐκτίσθη καὶ ἐν ᾧ τὰ ὄντα τὴν διαμονὴν ἔχει; 127 ἐν τίνι ζῶμεν καὶ κινούμεθα καὶ ἐσμέν; τίς ὁ τὰ πάντα ἔχων ἐν ἑαυτῷ ὅσα ὁ πατὴρ ἔχει; ἆρα ἀγνοοῦμεν ἔτι διὰ τῶν εἰρημένων τὸν ἐπὶ πάντων θεὸν τὸν ὑπὸ τοῦ Παύλου οὕτως ὀνομαζόμενον, τὸν κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν, ὃς πάντα ἐν τῇ χειρὶ τὰ τοῦ πατρὸς ἔχων, καθὼς αὐτός φησι, περιδέδρακται πάντως διὰ τῆς πολυχώρου αὐτοῦ παλάμης τῶν πάντων καὶ κρατεῖ τῶν περιδεδραγμένων καὶ οὐδεὶς αἴρει ἐκ τῆς χειρὸς αὐτοῦ τοῦ κρατοῦντος τῇ χειρὶ τῶν πάντων; εἰ οὖν πάντα ἔχει καὶ κρατεῖ ὧν ἔχει, τί ἄλλο καὶ οὐχὶ παντοκράτωρ πάντως ἐστὶν ὁ κρατῶν τῶν 128 πάντων; εἰ δὲ λέγοι ἡ αἵρεσις, ὅτι καὶ τοῦ υἱοῦ καὶ τοῦ πνεύματος κρατεῖ ὁ πατήρ, πρῶτον ἀποδειξάτωσαν, ὅτι τρεπτῆς ἐστι φύσεως ὁ υἱὸς καὶ τὸ πνεῦμα τὸ ἅγιον, καὶ τότε τὸν κρατοῦντα τῷ τρεπομένῳ ἐπιστησάτωσαν, ἵνα τῇ ἄνωθεν ἐγγινομένῃ βοηθείᾳ μείνῃ τὸ κρατούμενον πρὸς τὸ κακὸν ἀμετάπτωτον. εἰ δὲ ἀνεπίδεκτος κακίας ἡ θεία φύσις ἄτρεπτός τε καὶ ἀναλλοίωτος καὶ ἀεὶ ὡσαύτως ἔχει, εἰς τί τοῦ κρατοῦντος ἐπιδεήσεται ἡ δι' ἑαυτῆς πᾶσαν ἐπικρατοῦσα τὴν κτίσιν, αὐτὴ δὲ τοῦ κρατοῦντος μὴ δεο μένη διὰ τὸ ἄτρεπτον; διὰ τοῦτο ἐν τῷ ὀνόματι τοῦ Χρι στοῦ πᾶν γόνυ κάμπτει, ἐπουρανίων καὶ ἐπιγείων καὶ κατα 129 χθονίων.

Οὐ γὰρ ἂν ἔκαμψεν, εἰ μὴ τὸν ἐπὶ σωτηρίᾳ κρατοῦντα πάντως ἐγίνωσκε. τὸ δὲ λέγειν τῇ ἀγαθότητι τοῦ πατρὸς τὸν υἱὸν γεγεννῆσθαι οὐδὲν ἄλλο ἐστὶν ἢ εἰς τὸ ὁμότιμον αὐτὸν καταστῆσαι τοῖς ἐσχάτοις τῆς κτίσεως. τί γὰρ οὐχὶ τῇ ἀγαθότητι τοῦ πεποιηκότος ἦλθεν εἰς γένεσιν; τίνι λογίζεται ἡ τῆς ἀνθρωπίνης φύσεως κατασκευή, πο νηρίᾳ ἢ ἀγαθότητι τοῦ ποιήσαντος; τίνι δὲ ἡ τῶν ζῴων γένεσις, ἡ τῶν φυτῶν τε καὶ βλαστημάτων φύσις; οὐδὲν ἔστιν ὃ μὴ τῇ ἀγαθότητι τοῦ πεποιηκότος ἔσχε τὴν γέ νεσιν. ὅπερ οὖν ἐπὶ πάντων ὁ λόγος ὁρᾷ, τοῦτο ὁ Εὐνό 130 μιος τῷ υἱῷ ὑπὸ φιλανθρωπίας χαρίζεται. τὸ δὲ μὴ μερίσασθαι πρὸς τὸν πατέρα τὴν οὐσίαν ἢ τὴν ἀξίαν ἢ ὅσα τοιαῦτα φλυαρῶν διεξέρχεται, ἤδη ἐν τοῖς περὶ τοῦ πατρὸς λόγοις προεξελήλεγκται, ὡς μάτην αὐτοῦ ταῦτα καὶ δίχα διανοίας προσρίψαντος. οὐδὲ γὰρ ἡμῖν τοῖς ἐξ ἀλλήλων τικτομένοις οὐσίας διαίρεσις γίνεται· ὅλος γὰρ ἐν ἑκάστῳ μένει τῆς οὐσίας ὁ λόγος ἐν τῷ γεγεννημένῳ καὶ τῷ γεννήσαντι, οὔτε ἐν τῷ γεννῶντι μείωσιν οὔτε ἐν τῷ γεγεννημένῳ αὔξησιν τοῦ λόγου τῆς οὐσίας λαμβάνοντος. ὁ δὲ τῆς ἀξίας ἢ τῆς βασιλείας μερισμὸς ἐπὶ τοῦ πάντα ἔχοντος τὰ τοῦ πατρὸς οὐδεμίαν διάνοιαν ἔχει πλὴν τοῦ ἔλεγχον εἶναι τῆς ἀσεβείας. οὐκοῦν περιττὸν ἂν εἴη τοῖς τοιούτοις συμπλεκόμενον εἰς ἀμετρίαν ἀποτείνειν τὸν λόγον, πρὸς δὲ τὰ ἐφεξῆς τούτοις μετέλθωμεν.

131 ∆εδοξασμένον, φησί, παρὰ τοῦ πατρὸς πρὸ αἰώνων. ἀποδέδεικται τῆς ἀληθείας ὁ λόγος, τῇ μαρ τυρίᾳ τῶν ἐχθρῶν κρατυνόμενος. τοῦτο γὰρ τῆς ἡμετέρας πίστεώς ἐστι τὸ κεφάλαιον, ὅτι παρὰ τοῦ πατρὸς ἐξ ἀϊδίου δοξάζεται ὁ υἱός. τὸ γὰρ πρὸ τοῦ αἰῶνος ταὐτόν ἐστι τῷ ἀϊδίῳ κατὰ τὴν ἔννοιαν, οὕτω τῆς προφητείας ἑρμηνευούσης ἡμῖν τοῦ θεοῦ τὸ ἀΐδιον ἐν οἷς φησιν Ὁ ὑπάρχων πρὸ τῶν αἰώνων. εἰ οὖν τὸ ὑπάρχειν πρὸ τῶν αἰώνων πάσης ἀρχῆς ἐστιν ἐξώτερον, ὁ τὴν προαιώνιον τῷ υἱῷ ἀνατιθεὶς δόξαν πολὺ πρότερον αὐτῆς τὴν ἐξ ἀϊδίου προσεμαρτύρησεν ὕπαρξιν. οὐ γὰρ τὸ μὴ ὄν, ἀλλὰ τὸ ὂν πάντως δοξάζεται. μετὰ ταῦτα δὲ τῆς κατὰ τοῦ ἁγίου πνεύματος βλασφημίας ἑαυτῷ τὰ σπέρματα καταβάλλει, οὐχ ἵνα τὸν υἱὸν δοξάσῃ, ἀλλ' 132 ἵνα τῷ πνεύματι τῷ ἁγίῳ ἐμπαροινήσῃ. βουλόμενος γὰρ μέρος τῆς ἀγγελικῆς δυνάμεως ἀποδεῖξαι τὸ πνεῦμα τὸ ἅγιον τοῦτο προσέρριψεν εἰπὼν ὅτι δοξαζόμενον ὑπὸ τοῦ πνεύματος δι' αἰῶνος καὶ πάσης λογικῆς καὶ γεννητῆς οὐσίας· ὡς μηδεμίαν εἶναι διαφορὰν τῷ πνεύματι τῷ ἁγίῳ πρὸς πᾶν τὸ γινόμενον, εἴπερ