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Thus the Holy Spirit glorifies the Lord just as all the other things which the prophet recounts, the angels and the powers and the heavens of heavens and the water above the world and all things from the earth, dragons, abysses, fire, hail, snow, ice, stormy wind, the mountains and all the hills, fruit-bearing trees and all cedars, the wild beasts and all cattle, creeping things and winged birds. If then he says that the Holy Spirit glorifies the Lord along with these things, the God-fighting tongue declares that it too is certainly one of them.

133 But I say that it is well to pass over the things that follow these, which are added incoherently, not as being irrefutable, but as things that could also be said by the pious, if only they were separated from the mischievous emphasis. For if anything is added by him from things that contribute to piety, such a thing is offered as a bait to the more simple, so that with these things the hook of impiety might also be swallowed. For having said some things which the churchman might also say, he adds: obedient to the creation and generation of beings, obedient to all administration, not from obedience having received being Son or God, but from being Son and having been begotten, the only-begotten God became obedient in 134 words, obedient in works. And yet who of those conversant with the divine voices does not know when it was said by the great Paul, and this only once concerning him, that he became obedient? For when He who emptied Himself in the form of a servant came to fulfill the mystery through the cross, and humbled Himself in the likeness and form of man, being found as a man in the humble nature of men, then He who took up our infirmities and bore our diseases becomes obedient, atoning for the disobedience of men through His own obedience, so that by His stripe He might heal our wound and through His own death He might abolish the common death of men, then for our sake He becomes obedient, just as He became sin and a curse through the economy on our behalf, not being 135 this by nature, but becoming so according to His love for mankind. But from what voice was he taught such a catalogue of obediences? On the contrary, then, all divinely-inspired scripture testifies to His authentic and imperial authority, saying, He spoke, and they were made; He commanded, and they were created; for it is clear that the prophet says these things about Him who upholds all things by the word of His power, whose authority established every substance and nature and all things in creation, both intelligible and visible, by the impulse of His will alone. From what motive, then, does Eunomius in myriad ways ascribe obedience to the king of creation, saying obedient to all creation and obedient to all administration, obedient 136 in works, in words? And yet it is clear to everyone that only he becomes obedient to another in words and works who has not yet perfected in himself the habit of doing things precisely or speaking irrefutably, but looking to his own teacher and guide, he is trained in precision in words and in works by that one's instructions. But to suppose that Wisdom needs an overseer and a teacher to direct truth or justice for it toward what is proper is of Eunomius's fantasy alone. And concerning the Father, he says that He is faithful in words and faithful in works, but to the Son he did not testify faithfulness in the things that are done and said, but declared Him to be obedient in words and not faithful, so that through all that he says, the blasphemy against Him 137 has the same force. But it is perhaps fitting to pass over in silence the foolish and unintelligible nature of the saying inserted between these things, lest one of the thoughtless should laugh at the vanity, when one ought to weep over the destruction of their souls rather than laugh at the folly of their words. For this wise and circumspect dogmatist says that He did not from obedience receive being Son. O, what sagacity, how necessarily for us concerning these things

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οὕτω δο ξάζει τὸν κύριον τὸ πνεῦμα τὸ ἅγιον ὡς καὶ τὰ ἄλλα πάντα περὶ ὧν ὁ προφήτης διέξεισιν, οἱ ἄγγελοι καὶ αἱ δυνάμεις καὶ τῶν οὐρανῶν οἱ οὐρανοὶ καὶ τὸ ὑπερκόσμιον ὕδωρ καὶ τὰ ἐκ τῆς γῆς πάντα, δράκοντες ἄβυσσοι πῦρ χάλαζα χιὼν κρύσταλλος πνεῦμα καταιγίδος τὰ ὄρη καὶ πάντες οἱ βουνοὶ ξύλα καρποφόρα καὶ πᾶσαι κέδροι τὰ θηρία καὶ πάντα τὰ κτήνη ἑρπετὰ καὶ πετεινὰ πτερωτά. εἰ οὖν μετὰ τούτων λέγει δοξάζειν τὸν κύριον καὶ τὸ πνεῦμα τὸ ἅγιον, ἓν τού των εἶναι πάντως καὶ αὐτὸ ἡ θεομάχος ἀποφαίνεται γλῶσσα.

133 Τὰ δὲ ἐφεξῆς τούτοις ἀσυναρτήτως προσκείμενα ὑπερ βῆναί φημι δεῖν καλῶς ἔχειν, οὐχ ὡς ἀλήπτως ἔχοντα, ἀλλ' ὡς δυνάμενα καὶ παρὰ τῶν εὐσεβούντων λέγεσθαι, εἴπερ διαζευχθείη τῆς κακοτρόπου ἐμφάσεως. εἰ γάρ τι καὶ πρόσκειται παρ' αὐτοῦ τῶν εἰς εὐσέβειαν συντεινόντων, ἀντὶ δελεάσματος τὸ τοιοῦτον τοῖς ἀκεραιοτέροις προτείνεται, ἵνα συγκαταποθῇ τούτοις καὶ τὸ τῆς ἀσεβείας ἄγκιστρον. εἰπὼν γάρ τινα ἅπερ ἂν καὶ ὁ ἐκκλησιαστικὸς εἴποι, προσ τίθησιν ὑπήκοος πρὸς τὴν τῶν ὄντων δημιουρ γίαν καὶ γένεσιν, ὑπήκοος πρὸς πᾶσαν διοί κησιν, οὐκ ἐκ τῆς ὑπακοῆς προσλαβὼν τὸ εἶναι υἱὸς ἢ θεός, ἀλλ' ἐκ τοῦ υἱὸς εἶναι καὶ γεννη θῆναι μονογενὴς θεὸς γενόμενος ὑπήκοος ἐν 134 λόγοις, ὑπήκοος ἐν ἔργοις. καίτοι τίς οὐκ οἶδεν τῶν ταῖς θείαις καθωμιληκότων φωναῖς, πότε εἴρηται παρὰ τοῦ μεγάλου Παύλου καὶ τοῦτο ἐφ' ἅπαξ περὶ αὐτοῦ, ὅτι ὑπήκοος ἐγένετο; ὅτε γὰρ ἐπὶ τῷ πληρῶσαι τὸ διὰ τοῦ σταυροῦ μυστήριον ἦλθεν ὁ κενώσας ἑαυτὸν ἐν τῇ τοῦ δούλου μορφῇ καὶ ταπεινώσας ἑαυτὸν τῷ τοῦ ἀνθρώπου ὁμοιώματί τε καὶ σχήματι, εὑρεθεὶς ὡς ἄνθρωπος ἐν τῇ ταπεινῇ τῶν ἀνθρώπων φύσει, τότε ὑπήκοος γίνεται ὁ τὰς ἀσθενείας ἡμῶν ἀναλαβὼν καὶ τὰς νόσους βαστάσας, τὴν παρακοὴν τῶν ἀνθρώπων διὰ τῆς ἰδίας ὑπακοῆς ἐξιώμενος, ἵνα τῷ μώλωπι αὐτοῦ τὸ ἡμέτερον ἰάσηται τραῦμα καὶ διὰ τοῦ ἰδίου θανάτου τὸν κοινὸν θάνατον τῶν ἀνθρώπων ἐξα φανίσῃ, τότε δι' ἡμᾶς ὑπήκοος γίνεται, ὡς καὶ ἁμαρτία καὶ κατάρα διὰ τὴν ὑπὲρ ἡμῶν οἰκονομίαν ἐγένετο, οὐ φύσει 135 τοῦτο ὤν, ἀλλὰ κατὰ φιλανθρωπίαν γενόμενος. τὸν δὲ τοσούτων ὑπακοῶν κατάλογον παρὰ ποίας ἐδιδάχθη φωνῆς; τοὐναντίον μὲν οὖν πᾶσα θεόπνευστος γραφὴ τὴν αὐθεντι κὴν αὐτῷ καὶ αὐτοκρατορικὴν προσμαρτυρεῖ ἐξουσίαν λέ γουσα Αὐτὸς εἶπε καὶ ἐγενήθησαν, αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν· δῆλον γὰρ ὅτι ταῦτά φησιν ὁ προφήτης περὶ τοῦ τὰ σύμπαντα φέροντος τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, οὗ ἡ ἐξουσία πᾶσαν οὐσίαν καὶ φύσιν καὶ πάντα τὰ ἐν τῇ κτίσει νοούμενά τε καὶ ὁρώμενα ἐν μόνῃ τῇ τοῦ θελή ματος ὁρμῇ συνεστήσατο. πόθεν τοίνυν κινούμενος ὁ Εὐνό μιος μυριοτρόπως ἐπιφημίζει τῷ βασιλεῖ τῆς κτίσεως τὸ ὑπήκοον, ὑπήκοος λέγων πρὸς πᾶσαν δημιουρ γίαν καὶ ὑπήκοος πρὸς πᾶσαν διοίκησιν, ὑπή 136 κοος ἐν ἔργοις, ἐν λόγοις; καίτοι παντὶ δῆλον τὸ τοιοῦτόν ἐστιν, ὅτι μόνος ἐν λόγοις τε καὶ ἔργοις ἑτέρῳ τις ὑπήκοος γίνεται ὁ μήπω τὴν ἕξιν τοῦ ποιεῖν ἀκριβῶς ἢ λέγειν ἀλήπτως ἐν ἑαυτῷ κατορθώσας, ἀλλὰ πρὸς τὸν διδάσκαλον ἑαυτοῦ καὶ καθηγεμόνα βλέπων ταῖς ὑποθήκαις ἐκείνου τὸ ἐν τοῖς λόγοις τε καὶ ἐν τοῖς ἔργοις ἀκριβὲς ἐκπαιδεύεται. τὸ δὲ τὴν σοφίαν ἐπιστάτου χρῄζειν οἴεσθαι καὶ διδασκάλου τοῦ τὴν ἀλήθειαν ἢ τὴν δικαιοσύνην πρὸς τὸ δέον αὐτῇ κατευθύνοντος μόνης τῆς Εὐνομίου φαντασίας ἐστίν. καὶ περὶ μὲν τοῦ πατρός φησιν ὅτι πιστὸς ἐν λόγοις καὶ πιστὸς ἐν ἔργοις, τῷ δὲ υἱῷ τὸ πιστὸν ἐν τοῖς γινομένοις τε καὶ λεγομένοις οὐκ ἐμαρτύρησεν, ἀλλ' ὑπήκοον αὐτὸν ἐν λόγοις εἶναι καὶ οὐ πιστὸν ἀπεφή νατο, ὡς διὰ πάντων ὧν λέγει τὴν κατ' αὐτοῦ βλασφημίαν 137 τὸ ἴσον ἔχειν. τὸ δὲ μωρόν τε καὶ ἀδιανόητον τῆς μεταξὺ τούτων παρεντεθείσης ῥήσεως πρέπει τάχα σιωπῇ παρελ θεῖν, μή τις τῶν ἀπερισκέπτων ἐπιγελάσῃ τῇ ματαιότητι, δακρύειν δέον ἐπὶ τῇ τῶν ψυχῶν αὐτῶν ἀπωλείᾳ ἢ γελᾶν ἐπὶ τῇ μωρίᾳ τῶν λόγων. φησὶ γὰρ ὁ σοφὸς οὗτος καὶ περιεσκεμμένος δογματιστὴς οὐκ ἐκ τῆς ὑπακοῆς αὐτὸν προσλαβεῖν τὸ εἶναι υἱόν. ὢ τῆς ἀγχινοίας, ὡς ἀναγκαίως περὶ τούτων ἡμῖν