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I judge, and my judgment is just, because I do not seek my own will but the will of him who sent me.” And that he who sent him was another besides himself he shows next by saying “If I bear witness about myself, my testimony is not true; 2.7.7 there is another who bears witness about me.” Then, having mentioned the Baptist, he teaches that the Father is his witness, saying “and the Father who sent me, he has borne witness about me,” and adds “If you loved me, you would have rejoiced that I am going to the Father; because my 2.7.8 Father is greater than I am.” By all these things he shows himself to be other than the Father. And he shows the preeminence of the Father's glory by saying that the one sent, while he himself was sent and had come down from heaven “not to do his own will but that of him who sent” him. And what would Marcellus say to these things, hearing him who came down from heaven teaching these things? For surely he will not say even now that the flesh of the savior says these things; 2.7.9 for the flesh did not come down from heaven. Whom, then, will he say came down from heaven and taught these things? Whether God himself or the Word joined to him? But if he should say the Father, having revealed Sabellius nakedly, the savior himself will convict him of falsehood, saying “I have come down from heaven not to do 2.7.10 my own will but the will of him who sent me,” and “I can do nothing on my own; as I hear, I judge,” and “I do not seek my own will but the will of him who sent me,” and “my Father is greater than I am.” For to think that the Father 2.7.11 says these things would be of the utmost madness. But if he says that the Logos connate in God and his thought, by which he reasons and inwardly reflects within himself, goes through the aforementioned things, then how could the thought of God and the reflection within him have come down from heaven? How, having become in the flesh which he assumed, did it go through these things? How will the Logos in God say that he has come down “not to do his own will 2.7.12 but that of him who sent” him? Through these things the Son of God shows his reverence toward the Father; but when he leads all created things that came into being through him, as being savior and lord and creator of all—“for all things were made through him, and without him was not anything made that was made,”—then he would be proclaimed both God and master and savior and king. 2.7.13 Therefore his church has been taught to revere and worship and honor him as God, having learned to do this from him. 2.7.14 For the savior himself says “For the Father judges no one, but has given all judgment to the Son, that all may honor the Son just as they honor the Father,” expressly commanding to honor him not similarly to the prophets nor similarly to angels or the powers superior to them, but in a way like the Father himself. For the Father himself, having willed this, “has given all judgment to the Son, that all may honor 2.7.15 him just as they honor the Father.” Which things Thomas Didymus, knowing precisely, as one of the company of the twelve disciples, with splendid words both designated him God and Lord, saying “My Lord and my God.” Therefore it is fitting for us to revere only the Son and no one else with divine honor, just as we honor the Father, 2.7.16 and in this the Father is honored through the Son; which he also teaches, saying “He who honors the Son honors the Father who sent him.” For just as by honoring an image of a king sent down, we would honor the prototype of the image, the king himself, in the same way the Father would be honored through the Son, as also being seen through him. 2.7.17 For “he who has seen” the Son “has seen the Father,” seeing the unbegotten divinity, as in an image and a mirror, represented in the Son; “For he is the radiance of eternal light, and a spotless mirror of the working of God, and an image of his goodness.” And having received all these things from the Father, and from him and from the divinity the

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κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με». καὶ ὅτι γε ἕτερος ἦν ὁ πέμψας αὐτὸν παρ' αὐτὸν παρίστησιν ἑξῆς λέγων «ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής· 2.7.7 ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ». εἶτα μνημονεύσας τοῦ βαπτιστοῦ, τὸν πατέρα μάρτυρα εἶναι αὐτοῦ διδάσκει φάσκων «καὶ ὁ πέμψας με πατήρ, αὐτὸς μεμαρτύρηκεν περὶ ἐμοῦ», καὶ προστίθησιν «εἰ ἠγαπᾶτέ με, ἐχάρητε ἂν ὅτι πορεύομαι πρὸς τὸν πατέρα· ὅτι ὁ 2.7.8 πατήρ μου μείζων μού ἐστιν». δι' ὧν ἁπάντων ἕτερον ἑαυτὸν τοῦ πατρὸς δείκνυσιν. καὶ τὸ ὑπερέχον τῆς δόξης τοῦ πατρὸς παρίστησιν διὰ τοῦ τὸν μὲν ἀπεσταλκέναι λέγειν, ἑαυτὸν δὲ ἀπεστάλθαι καὶ ἐκ τοῦ οὐρανοῦ κατεληλυθέναι «οὐχ ἵνα ποιήσῃ τὸ θέλημα τὸ ἑαυτοῦ ἀλλὰ τὸ τοῦ πέμψαντος» αὐτόν. καὶ τί ἂν πρὸς ταῦτα φαίη Μάρκελλος, ἀκούων τοῦ κατεληλυθότος ἐξ οὐρανοῦ ταῦτα διδάσκοντος; οὐ γὰρ δήπου καὶ νῦν τὴν σάρκα τοῦ σωτῆρος ταῦτα φάσκειν ἐρεῖ· 2.7.9 οὐ γὰρ ἡ σὰρξ ἐκ τοῦ οὐρανοῦ κατελήλυθεν. τίνα τοίνυν ἐρεῖ τὸν ἐκ τοῦ οὐρανοῦ κατεληλυθότα καὶ ταῦτα διδάσκοντα; πότερα τὸν θεὸν αὐτὸν ἢ τὸν τούτῳ συνημμένον λόγον; ἀλλ' εἰ λέγοι τὸν πατέρα, γυμνῶς ἀνακαλύψας τὸν Σαβέλλιον, αὐτὸς αὐτὸν ὁ σωτὴρ ἐψευσμένον ἀπελέγξει λέγων «καταβέβηκα ἐκ τοῦ οὐρανοῦ οὐχ ἵνα 2.7.10 ποιήσω τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με», καὶ «οὐ δύναμαι ἐγὼ ἀπ' ἐμαυτοῦ ποιεῖν οὐδέν· καθὼς ἀκούω κρίνω», καὶ «οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με», καὶ «ὁ πατήρ μου μείζων μού ἐστιν». ταῦτα γὰρ οἴεσθαι τὸν 2.7.11 πατέρα φάσκειν ἐσχάτης ἂν εἴη μανίας. εἰ δὲ τὸν ἐν τῷ θεῷ συμφυᾶ λόγον καὶ τὴν διάνοιαν αὐτοῦ, καθ' ἣν λογίζεται καὶ ἔνδον ἐν ἑαυτῷ διανοεῖται, τὰ προκείμενα διεξιέναι φησίν, καὶ πῶς ἂν ἡ ἐνθύμησις τοῦ θεοῦ καὶ ἡ ἐν αὐτῷ διάνοια καταβέβηκεν ἐκ τοῦ οὐρανοῦ; πῶς δ' ἐν τῇ σαρκὶ ᾗ ἀνείληφεν γενομένη ταῦτα διεξῄει; πῶς δ' ὁ ἐν τῷ θεῷ λόγος ἐρεῖ καταβεβηκέναι «οὐχ ἵνα ποιήσῃ τὸ θέλημα αὐτοῦ 2.7.12 ἀλλὰ τὸ τοῦ πέμψαντος» αὐτόν; διὰ τούτων μὲν ὁ υἱὸς τοῦ θεοῦ τὸ πρὸς τὸν πατέρα σέβας ἑαυτοῦ παρίστησιν· ὅτε δὲ τῶν γενητῶν ἁπάντων καθηγεῖται τῶν δι' αὐτοῦ γεγενημένων, ὡς ἂν ἁπάντων ὑπάρχων σωτὴρ καὶ κύριος καὶ δημιουργός «πάντα γὰρ δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν», τηνικαῦτα καὶ θεὸς καὶ 2.7.13 δεσπότης καὶ σωτὴρ καὶ βασιλεὺς ἀναγορεύοιτο ἄν. διὸ καὶ σέβειν καὶ προσκυνεῖν καὶ τιμᾶν αὐτὸν οἷα θεὸν ἡ ἐκκλησία αὐτοῦ δεδί2.7.14 δακται, τοῦτο πράττειν παρ' αὐτοῦ μαθοῦσα. λέγει δ' οὖν αὐτὸς ὁ σωτὴρ «οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν ἅπασαν κρίσιν δέδωκεν τῷ υἱῷ, ἵνα πάντες τιμῶσιν τὸν υἱὸν καθὼς τιμῶσιν τὸν πατέρα», διαρρήδην παρακελευόμενος τιμᾶν αὐτὸν μὴ ὁμοίως τοῖς προφήταις μηδ' ὁμοίως ἀγγέλοις ἢ ταῖς τούτων διαφερούσαις δυνάμεσιν, ἀλλ' αὐτῷ τῷ πατρὶ παραπλησίως. τοῦτο γὰρ αὐτὸς ὁ πατὴρ βουληθεὶς «πᾶσαν τὴν κρίσιν δέδωκεν τῷ υἱῷ, ἵνα πάντες τιμῶσιν 2.7.15 αὐτὸν καθὼς τιμῶσι τὸν πατέρα». ἃ δὴ καὶ Θωμᾶς ὁ ∆ίδυμος ἀκριβῶς ἐπιστάμενος, ἅτε τοῦ χοροῦ τῶν δώδεκα γεγονὼς μαθητῶν, λαμπροῖς ῥήμασιν καὶ θεὸν αὐτὸν καὶ κύριον ἐπεγράφετο λέγων «ὁ κύριός μου καὶ ὁ θεός μου». διὸ δὴ καὶ ἡμᾶς προσήκει μόνον τὸν υἱὸν καὶ μηδένα ἕτερον θεϊκῇ τιμῇ σέβειν, καθὼς τιμῶμεν τὸν πα2.7.16 τέρα, καὶ ἐν τούτῳ τοῦ πατρὸς διὰ τοῦ υἱοῦ τιμωμένου· ὃ δὴ καὶ αὐτὸ διδάσκει λέγων «ὁ τιμῶν τὸν υἱὸν τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν». ὥσπερ γὰρ καὶ βασιλέως καταπεμφθεῖσαν εἰκόνα τιμῶντες τὸ πρωτότυπον τῆς εἰκόνος αὐτὸν ἂν τιμήσαιμεν τὸν βασιλέα, τὸν αὐτὸν τρόπον ὁ πατὴρ ἂν εἴη διὰ τοῦ υἱοῦ τιμώμενος, ὡς καὶ 2.7.17 δι' αὐτοῦ ὁρώμενος. «ὁ» γὰρ «ἑωρακὼς» τὸν υἱὸν «ἑώρακεν τὸν πατέρα», τὴν ἀγέννητον θεότητα, οἷα ἐν εἰκόνι καὶ κατόπτρῳ, ἐν τῷ υἱῷ χαρακτηριζομένην ὁρῶν· «ἀπαύγασμα γάρ ἐστιν φωτὸς ἀιδίου, καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας, καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ». πάντα δὲ ταῦτα παρὰ τοῦ πατρὸς λαβών, ἐξ αὐτοῦ τε καὶ τῆς θεότητος τὴν