Chapter Ix. That the Son is in nothing inferior to God the Father, but is of Equal Might in Operation unto all things as God of God.

30 I can of Mine Own Self do nothing: as I hear, I judge, and My Judgment is just, because 1 seek not Mine Own Will, but the Will of the Father Which sent Me.

Give more exact heed again to the things said, and receive the force of its thought with intelligence. For the Jews not knowing the deep Mystery of the economy of flesh, nor yet acknowledging the Word of God indwelling in the Temple of the Virgin, were often excited by zeal, mistaken and not according to knowledge, as Paul saith, to savageness of manners and fierce anger: and indeed were attempting to stone Him, for that He, being a Man, was making Himself God, and again because He said that God was His Father, making Himself Equal with God. But since they were thus hard of understanding and utterly unable to endure God-befitting words, but both thought and spake meanly of Him, the Saviour by an economy acts the child with them, and made His explanation a mixed one, neither wholly foregoing words befitting God, nor altogether rejecting human language: but having said something worthy of His Divine Authority, He forthwith represses the untutored mind of the hearers, by bringing in something human also; and again having said something human by reason of the economy, He suffers not what belongs to Him to be seen in mean estate only, shewing often by His Superhuman Might and Words that He is by Nature God. Some such contrivance will you find now too in the passage at present before us. For what did He say before? For as the Father raiseth up the deadand quickeneth them, so the Son too quickeneth whom He will, next again, For the hour is coming in the which all that are in their graves shall hear His Voice; and besides, that they shall also come forth to be judged and to receive their reward according to their works. But He That saith He can quicken whom He will, and in like manner as the Father: how shall He not be conceived of as clothed with Might befitting God? He Who openly says that He will be Judge of all, how shall He not with justice terrify those who deem that He is yet bare Man? For it was like that they being Hebrews and instructed in the Sacred Writings, should not be entirely ignorant that God should be Judge of the world, since they too sang often, Arise, O God, judge the earth, and again, For God is the Judge.

Since then He knew that the ignorant people of the Jews were vexed at these things, He rids them of their accustomed anger by saying in more human language, I can of Mine Own self do nothing: as I hear, I judge. As far then as one can say, taking the words superficially, He derides the understanding of the Jews. For the form of expression gives the idea of a sort of weakness, and of authority not altogether free; but it is not so in truth, since the Son being Equal in all things to the Father, hath by Nature the same Operation and Authority in respect to all things. But He saith that He can do nothing of Himself, but as He heareth, so He judgeth: in another way again shewing Himself Equal in Mind and Power to God the Father.

For neither will the Father be conceived of as doing anything without the Son, Alone and by Himself, seeing He hath Him as His Might and Power (therefore all things were made by Him, and without Him was not made any one thing) nor will the Son again do ought of Himself, the Father not co-with Him. Therefore He saith also, Of Myself I do nothing; but the Father That dwelleth in Me, He doeth the works. And we shall not suppose that the Son is strengthened by the Father, as though weak, and again that authority over all things is given Him: for then would He be no longer God by Nature, as having the glory of the Godhead bestowed; but neither would the Father Himself still exist in unimpaired excellency of good things, if He had the Word, the Impress of His Nature, such as to require Power and Authority from another. For a giver of the things spoken of will be sought for analogously for the Image and Archetype, and thus in short our argument will go forth into boundless controversy, and will run out into the deep sea of blasphemy. But since the Son being of the Essence of the Father takes to Himself by Nature all the Properties of Him who begat Him, and Essentially attains to one Godhead with Him, by reason of Identity of Nature, He is in the Father, and hath again the Father in Himself: wherefore He frequently, Unblamed and Truly, attributes to the Father the Power of His Own Works, not excluding Himself from the power of doing them but attributing all things to the Operation of the One Godhead: for One is the Godhead in the Father, the Son, and the Holy Ghost.

And that the Son is not inferior to the Father either in Power or Operation unto ought, but is Like in all things and of Equal Might, has been demonstrated by us elsewhere, on the words, The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth the Son too likewise. But since I think it just and becoming, to display the most devoted zeal in Divine doctrines; come let us after the custom of sailors on the sea wind back anew (as a cable) the whole argument of the chapter. For in this way one may see, that the Son does not accuse His Own Nature by saying that He can do nothing of Himself, but rather exposes the folly of the Jews, and plainly shews that they trample on the law of Moses. For in that to the words, I can do nothing of Myself, is immediately subjoined, As I hear, I judge, it frees the Son from all reproach of not being able to act of His Own Power: rather it shews clearly that He is in all things Filial and Consentient with Him Who begat Him. For if as though impotent He were borrowing His Power of the Father, as not having sufficient of Himself: how ought He not rather to say, I can of Mine Own Self do nothing, I receive the power of my Father? But now as He does not say this, but rather adds to the being able to do nothing of Himself, that He so judges as He hears, it is evident that not in respect of weakness of operation as to ought, does He put that He cannot, but by reason of impossibility of transgressing in anything the Will of the Father. For since One Godhead is conceived of in the Father and the Son, the Will too (I suppose) will be surely the Same; and neither in the Father, nor yet in the Son or the Holy Ghost will the Divine Nature be conceived of as at variance with Itself; but whatsoever seemeth good to the Father (for example), this is the Will of the Whole Godhead.

Needs therefore does the Son introduce Himself as co-approving and consenting to the Father in whatever seemeth good to Him, explaining that He cannot do anything which is not altogether according to the Mind of the Father, for this is the meaning of Of Myself . Just as if He should say that He cannot commit sin, He would not rightly seem to any to incur the charge of weakness, but rather to set forth a wondrous and God-befitting Property of His Own Nature (for He gives to understand that He is Immoveable and Unchangeable): so when He acknowledges that He can do nothing of Himself, we shall rather be awestruck as seeing Unchangeableness the fruit of the Unchangeable Nature, than unseasonably account the not being able to be a mark of weakness.

Let these things be said by us conformably to our own ability, and let the lover of learning search out for better: but we will not shrink from interpreting the saying in another way too, lowering our manner of speech a little from the bounds of the Godhead and the Excellence of the Only-Begotten: and since the Son truly was and was called Man, translating the force of the passage to the economy with Flesh, and shewing that what follows is akin and connected with what preceded. Therefore He clearly testified that all that are in the graves shall hear His Voice, and that they shall come forth to be judged. When He has once begun on the subject of His judging the world, He not only promises to be a righteous Judge at that time, in which He says the Resurrection of the dead will take place, but also declares that even now He judges rightly and justly of matters in this life. What was the question and of what the discourse, hear. For our sakes was He born of a woman: for as Paul saith, He taketh not hold of angels, but of the seed of Abraham, wherefore it behoved Him in all things to be made like unto His brethren. But since He was made Man and in servant's form, He the Law-giver as God and Lord is made under the Law also. He speaks then sometimes as under the Law, sometimes again as above the Law, and hath undisputed authority for both. But He is discoursing now with the Jews as Law-keeper and Man, as not able to transgress the commands ordered from above, nor venturing to do ought of His Own Mind, which does not agree with the Divine Law. Wherefore He says, I can of Mine own self do nothing; as I hear, I judge. By testifying to Himself that He can do nothing of Himself, which is not wholly in accordance with the Law, and that He judges and gives sentence in matters, according as He hears, to wit by declaration of the Law, He exposes the unbelief of the Jews, and lays bare their headstrong habit. For this too the words I can of Mine own self do nothing, well hint at, as contrasting with, Ye recklessly transgress the commandments given you, ye were bold to do all things of yourselves, fearlessly, and in every matter are ye zealous to give judgments not consonant to the Divine decrees. For ye teach for doctrines the commandments of men, and make your own will a law.

What then is the aim of this way of speaking, or how He introduces Himself as judging justly, and they not, shall be told next. He had healed the paralytic on the Sabbath day, He compassionated a man who had spent long time in sickness, shewing forth right and good judgment upon him. For it was right to pity the sick man even on the sabbath day, and by no means to shut up His compassion from reverence for the sabbath day, practising a most vain piety. As the Father too works even on the sabbath day in regard of His economy towards His creatures, and that surely through the Son, so doth Himself also. For neither did He think that a man who needed compassion on the sabbath day ought to be deprived of it, by reason of the Sabbath, since He knew that the Son of Man was Lord of the sabbath. For not man was made for the sabbath, but the sabbath for man. Therefore righteous herein and good is the judgment of the Saviour, not restraining by reason of the sabbath His Loving-Kindness to the prostrate, but that which as God He knows how to perform (for the Divine Nature is the Fountain of Goodness), this He did even on the sabbath day: but the judgment of the Jews upon Him in that they were vexed on account of the sabbath, and therefore desired to kill Him Who had done them no wrong, how is not this exceedingly dissonant to the Divine Laws (for it is written, The innocent and righteous slay thou not) and the invention rather of their cruelty, and not of the holy Scriptures?

Understand then that Jesus says with a kind of emphasis to those who were angry at His deeds of good and found fault with His holy judgments, following only their own imaginations, and so to speak defining as law that which seemed to them to be right even though it be contrary to the Law:---- I can of Mine Own Self do nothing, i. e., I do all things according to the Law set forth by Moses, I endure not to do anything of Myself, as I hear, I judge. For what willeth the Law? Ye shall not respect persons in judgment, for the judgment is God's. why then (saith He) are ye angry at Me because I have made a man every whit whole on the sabbath day, and condemn not Moses who decreed that children should be circumcised even on the sabbath. Judge not according to the appearance, but judge righteous judgment. If a man on the sabbath day receive circumcision, that the Law of Moses shouldnot be broken, thus without due cause are ye vexed at seeing a man every whit healed on the sabbath day? I therefore judged justly, but ye by no means so, for ye do all things of yourselves. But I can of Mine Own Self do nothing; as I hear, I judge, and My Judgment is just, because I seek not Mine Own Will, as ye do, but the Will of the Father Which sent Me.

What manner of sending this is, and the mode of the being sent, we having before spoken of at length, will refrain from speaking any more thereof. But we must observe for profit's sake that He says that the Law is the Will of God the Father.

31, 32 If I bear witness of Myself, My witness is not true: there is another that beareth witness of Me, and I know that the witness which He witnesseth of Me is true.

The most wise Solomon, gathering together the things in which a man may very reasonably glory, and shew his manner of life to be enviable, and placing them before those who are apt to learn, says, The righteous man is his own accuser in the opening of the trial, and again, Let thy neighbour praise thee and not thine own mouth, a stranger and not thine own lips. For a thing truly burdensome and most intolerable to the hearers, is it that some like not to be praised by the voice of others, but attest unrestrainedly their own most noble and excellent deeds. But with reason is such language distrusted; for we are wont to be invited by certain (so to speak) natural and necessary drawings of self-love, readily to ascribe to ourselves nought that is ill, but ever to put about us and not altogether truthfully, the things whereby any may be thought well-behaved and good.

When then our Lord Jesus Christ adjudged to Himself that He judgeth righteous judgments, saying openly that He could do nothing of Himself, but that He makes the Will of the Father His Rule in all His Actions, and in saying this, introduced Himself as witness to Himself, although it was true, yet of necessity considering the sophistry of the Pharisees, and what they would say in their folly (for they knew not that He is God by Nature): He anticipates them in putting it forward, and says, Ye following the practice of the common people, and not advancing beyond surmise befitting Jews, will surely say, Thou bearest record of Thyself, Thy record is not true; but ye shall hear this in reply (saith He), I endure yet with your blasphemies, I am by no means exceeding angry with you belching forth your words from the ignorance most dear to you, I grant you for argument's sake, that even this hath been well said by you: Be it so, ye reject My Voice, there is Another That beareth witness of Me. He here indicates God the Father Which is in heaven Who hath now in divers manners attested the Verity of the Essence of His Own Son; and He says that He knows that His witness is True shewing that His Own Judgement too is in fact most trustworthy and true. For lest by admitting as it were that He said things untrue of Himself, He should give room for malice, and a loophole against Himself to them who are accustomed to think otherwise, He having ceded of necessity to what is becoming and customary, that one ought not altogether to credit as true him who praises and approves himself, returns again as God to His due position and says that He knows that the witness of the Father is true, all bat teaching this; I being Very God know Myself (says Ho), and the Father will say nothing of favour concerning Me. For I am Such by Nature, as He, being True, will declare Me. In the former part then there was an assent so to say of condescension, and the words hypothetic rather than true; in His saying that He knows that the witness of the Father is true, is the demonstration of God-befitting credibility.

But it must be observed that in respect of His Own Person the Father is Other than the Son, and is not, as some uninstructed heretics have imagined, introduced as the Son-Father.

33    Ye have sent unto John, and he hath borne witness unto the Truth.

As we have just affirmed that it is disgraceful, and not without share of the uttermost folly, that any one should be seen as an admirer of his own excellencies, even though he should by reason of exceeding virtue escape untruth: so it is an absurdity cognate (so to say) and akin to this, that any not called upon to bear witness to any thing, should of their own accord appear before the judges or those who wish to enquire. For such an one would seem (and that justly) not altogether to be anxious to tell the truth, but rather to be over-eager to give his testimony, to make known not what the nature of the fact is, but rather his own account of it. Most skilfully then, yea rather as God, doth our Lord Jesus Christ, overturning beforehand the charge of the Pharisees in regard to this, say, Ye have sent unto John: not of his own accord (says He) does the Baptist come to give his testimony to Me, he is clear from any charge of this: he gave free testimony; Ye sent to ask John, and he hath borne witness unto the truth. For when he was asked by them who were sent to him, whether he were the Christ, he confessed and denied not, but confessed I am not the Christ, but am sent before Him. He hath then borne witness to the Truth, for Christ is the Truth.

34    But I receive not testimony from man, but these things I say, that Ye might be saved.

He doth not reject the word of John as useless, nor declare the witness of the truth to be of none effect (for He would with justice have seemed to have wrought absurdity against Himself, by unreasonably dismissing from credence him whom He sent to cry. Prepare ye the way of the Lord, make straight the paths of our God) but as striving with the unbounded disobedience of the Jews He proceeds to what is better and of more weight, saying that not of necessity is testimony to Himself from voice of man admitted, but rather giving them more glorious proof from the Authority befitting Him Who is by Nature God, and from the Excellence of the Divine Miracles. For a person will sometimes reject the voice of man, as not true, even though he be haply enrolled among the saints. Which some not scrupling to do, used to oppose the words of the Prophets, crying out. Speak unto us other things and declare unto us another deceit: and yet besides these, certain of them of Jerusalem, or of the land of Judah, who had escaped into Egypt: to wit, Azariah the son of Hoshaiah, and Johanan the son of Kareah and all the proud men, as it is written, openly disbelieving the prophecies of Jeremiah, said, Thou speakest falsely, the Lord sent thee not to say to us, Go not into Egypt. But demonstration through miracles, what gainsaying will it admit of; and the being borne witness to by the Excellencies of God the Father, what mode of stubbornness will it yet grant to the faultfinders? And verily Nicodemus (he was one of their rulers, and ranked among those in authority) gave incontrovertible testimony from His miracles, saying, Rabbi, we know that Thou art a Teacher come from God, for no man can do these miracles that Thou doest, except God be with Him.

Since then to disbelieve even the holy Baptist himself who brought testimony as far as words go, was not too much for the malice of the Jews, He says again, in a sort of irony, The blessed Baptist hath borne witness to the truth, even though questioned by you, but since nothing has been left untried by you, and ye have foolhardily accustomed yourselves to launch forth into all manner of reviling, ye have, it is likely, rejected his voice. And since this too seems to you to be right, be it so: I am haply persuaded, I agree with you, I will put aside for your sakes the voice of John too, and with you except against his testimony: I have the Father from above bearing testimony. But teaching again that the expression implies assent for argument's sake, He profitably subjoined, But these things I say that Ye might be saved, that is, I used this manner of speech to you, not that the truth is so, but for argument's sake, that by every means Ye may be saved.

And here our second book shall end.

The second Book of Cyril Patriarch of Alexandria on S. John is finished.

ΚΕΦΑΛΗ Θ. Ὅτι κατ' οὐδὲν ἐλάττων τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, ἀλλ' ἰσοσθενὴς κατ' ἐνέργειαν τὴν ἐφ' ἅπασίν ἐστιν ὡς Θεὸς ἐκ Θεοῦ.
« Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδέν. καθὼς ἀκούω κρίνω, καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με Πα τρός. » ἘΠΙΣΤΗΣΟΝ πάλιν τοῖς λεγομένοις ἀκριβέστερον, καὶ δέχου τοῦ θεωρήματος ὡς ἐν περινοίᾳ τὴν δύναμιν. οὐκ εἰδότες Ἰουδαῖοι τὸ βαθὺ τῆς μετὰ σαρκὸς οἰκονομίας μυστήριον, ἀλλ' οὐδὲ τὸν ἐνοικοῦντα τῷ ἐκ παρθένου ναῷ Θεὸν Λόγον ἐπιγινώσκοντες, ζήλῳ πολλάκις πεπλανημένῳ, καὶ ” οὐ τῷ κατ' ἐπίγνωσιν,“ ὡς ὁ Παῦλός φησιν, εἰς ἀγριότητα τρόπων καὶ ἀνημέρους ὀργὰς ἐξεκαίοντο: καὶ δὴ καὶ καταλεύειν ἐπεχείρουν αὐτὸν, ὅτιπερ ” ἄνθρωπος ὢν, ἑαυτὸν “ἐποίει Θεὸν,” καὶ πάλιν, ὅτι “Πατέρα ἴδιον ἔλεγε τὸν ” Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ.“ ἐπειδὴ δὲ ἦσαν οὕτω δυσμαθεῖς, καὶ θεοπρεπῶν μὲν ὅλως οὐκ ἀνεχόμενοι λόγων, μικρὰ δὲ περὶ αὐτοῦ καὶ φρονοῦντες καὶ λέγοντες, οἰκονομικῶς ὁ Σωτὴρ συννηπιάζει μὲν αὐτοῖς, κεκραμένην δ' οὖν ὅμως ἐποιεῖτο τὴν ἐξήγησιν, οὔτε τοὺς Θεῷ πρέποντας λόγους ὁλοτελῶς παραιτούμενος, οὔτε μὴν εἰς ὁλόκληρον τῶν ἀνθρωπίνων ῥημάτων ἀποφοιτῶν: εἰπὼν δέ τι τῆς θεϊκῆς ἐξουσίας ἄξιον, παραχρῆμα κολάζει τὸν ἀπαίδευτον τῶν ἀκροωμένων θυμὸν, ἐπαγαγών τι καὶ ἀνθρώπινον, καὶ πάλιν ἀνθρώπινόν τι διὰ τὴν οἰκονομίαν εἰπὼν, οὐκ ἐν μικροῖς ὁρᾶσθαι μόνοις τὰ καθ' ἑαυτὸν ἐπιτρέπει, Θεὸν ὄντα κατὰ φύσιν ἐπιδεικνύων διὰ τῆς ὑπὲρ ἄνθρωπον ἰσχύος, ἢ καὶ λόγων πολλάκις. τοιαύτην τινὰ καὶ νῦν ἐν τοῖς ἀρτίως ἡμῖν προκειμένοις εὑρήσεις τὴν τέχνην: τί γὰρ ἔφη φθάσας; ” Ὥσπερ γὰρ ὁ Πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, “οὕτως καὶ ὁ Υἱὸς οὓς θέλει ζωοποιεῖ,” εἶτα πάλιν “Ὅτι ” ἔρχεται ὥρα ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσωσι “τῆς φωνῆς αὐτοῦ:” καὶ πρὸς τούτοις, ὅτι καὶ ἐξελεύσονται κριθησόμενοι, καὶ ἀναλόγως ὧνπερ ἂν εἶεν ἐργάται τὴν ἀντιμισθίαν ἀποληψόμενοι. ὁ δὲ δύνασθαι λέγων οὕσπερ ἂν ἐθέλει ζωογονεῖν, καὶ οὕτως, ὡς ὁ Πατήρ: πῶς ἂν οὐχὶ τὴν Θεῷ πρέπουσαν δύναμιν ἑαυτῷ νοοῖτο περιτιθείς; ἔσται δὲ ὅτι καὶ πάντων κριτὴς ὁ διαῤῥήδην εἰπὼν, πῶς οὐκ ἂν ἐκταράξαι δικαίως τοὺς ἄνθρωπον ἔτι γυμνὸν οἰομένους ὑπάρχειν αὐτόν; ἦν γὰρ δὴ κατὰ τὸ εἰκὸς, Ἑβραίους ὄντας αὐτοὺς, καὶ τοῖς ἱεροῖς παιδαγωγουμένους γράμμασιν, οὐκ ἀγνοῆσαι παντελῶς ὅτι Θεὸς ἔσται τῆς οἰκουμένης κριτὴς, ἐπεὶ καὶ παρ' αὐτοῖς πολλάκις ἐψάλλετο “Ἀνάστα ὁ Θεὸς, ” κρῖνον τὴν γῆν.“ καὶ πάλιν ” Ὅτι ὁ Θεὸς κριτής ἐστιν.“ Ἐπεὶ οὖν τούτοις ἀσχάλλοντας ᾔδει τοὺς ἀνοήτους τῶν Ἰουδαίων λαοὺς, τῆς αὐτῆς συνήθους ὀργῆς ἐξίστησι λέγων ἀνθρωπινώτερον Οὐ δύναμαι ποιεῖν ἐγὼ ἀπ' ἐμαυτοῦ οὐδὲν, καθὼς ἀκούω κρίνω. ὅσον μὲν οὖν ἐστιν ἐκ τοῦ προχείρου λαβόντας εἰπεῖν, διαγελᾷ τῶν Ἰουδαίων τὸν νοῦν: ἀσθενείας γάρ τινος, καὶ οὐ παντελῶς ἐλευθέρας ἐξουσίας, ὑπόληψιν πλάττεται τοῦ λόγου τὸ σχῆμα, ἔχει δὲ οὐχ οὕτω κατ' ἀλήθειαν, ἐπείπερ ἴσος ὢν ὁ Υἱὸς κατὰ πάντα τῷ Πατρὶ, τὴν αὐτὴν ἐφ' ἅπασιν ἐνέργειάν τε καὶ ἐξουσίαν ἔχει φυσικῶς. λέγει δὲ μὴ δύνασθαί τι ποιεῖν ἀφ' ἑαυτοῦ, κρίνειν δὲ οὕτως, ὥσπερ ἂν ἀκοῦσαι: τρόπῳ πάλιν ἑτέρῳ, καὶ ἰσογνώμονα καὶ ἰσοσθενῆ δεικνύων ἑαυτὸν τῷ Θεῷ καὶ Πατρί. οὐδὲ γὰρ ἐνεργὸς περί τι τῶν ὄντων δίχα τοῦ Υἱοῦ νοοῖτ' ἂν μόνος καὶ καθ' ἑαυτὸν ὁ Πατὴρ, ἰσχὺν ἔχων αὐτὸν καὶ δύναμιν: διὸ δὴ ” πάντα δι' αὐτοῦ, καὶ χωρὶς αὐτοῦ ἐγένετο “οὐδὲ ἕν:” οὐδ' αὖ πάλιν ἐξεργάσεταί τι καθ' ἑαυτὸν ὁ Υἱὸς, μὴ οὐχὶ συνόντος αὐτῷ τοῦ Πατρός. διὰ γάρ τοι τοῦτο καί φησιν “Ἀπ' ἐμαυτοῦ οὐδὲν ποιῶ: ὁ δὲ Πατὴρ ὁ ” ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτός.“ καὶ οὐ δήπου διακεισόμεθα δυναμοῦσθαι μὲν ὡς ἐξ ἀσθενείας παρὰ τοῦ Πατρὸς τὸν Υἱὸν, χορηγεῖσθαι δὲ πάλιν αὐτῷ καὶ τὴν ἐφ' ἅπασιν ἐξουσίαν: ἢ γὰρ ἂν οὐκέτι ᾖ κατὰ φύσιν Θεὸς, ἐπακτὸν ὥσπερ ἔχων τὸ τῆς θεότητος κάλλος: ἀλλ' οὐδὲ αὐτὸς ὁ Πατὴρ ἐν ἀκράτοις τῶν ἀγαθῶν ὑπεροχαῖς ἔτι κείσεται, δυνάμεως τῆς παρ' ἑτέρου καὶ ἐξουσίας δεόμενον ἔχων τὸν τῆς ἰδίας φύσεως χαρακτῆρα Λόγον. ζητηθήσεται γὰρ ἀναλόγως τῇ εἰκόνι καὶ τῷ ἀρχετύπῳ τῶν εἰρημένων ὁ χορηγὸς, οὕτω τε λοιπὸν εἰς ἀπέραντον ζήτησιν ὁ λόγος ἡμῖν οἰχήσεται, καὶ εἰς βαθὺ βλασφημιῶν ἐκδραμεῖται πέλαγος. ἀλλ' ἐπείπερ ἐκ τῆς τοῦ Πατρὸς οὐσίας ὑπάρχων ὁ Υἱὸς, πάντα τὰ τοῦ γεννήσαντος ἴδια κατὰ φύσιν ἐπάγεται, καὶ οὐσιωδῶς ἀνατρέχει πρὸς μίαν αὐτῷ θεότητα διὰ τὸ τῆς φύσεως ἀπαράλλακτον, ἔστι μὲν αὐτὸς ἐν Πατρὶ, ἔχει δ' αὖ πάλιν ἐν ἑαυτῷ τὸν Πατέρα: διάτοι τοῦτο, πολλάκις ἀκατηγορήτως τε καὶ ἀληθῶς ἀνατίθησι τῷ Πατρὶ τῶν οἰκείων ἔργων τὴν δύναμιν, οὐκ ἔξω τοῦ δύνασθαι τιθεὶς ἑαυτὸν, ἀλλὰ τῇ ἐνεργείᾳ τῆς μιᾶς θεότητος τὰ πάντα προσνέμων: μία δὲ ἡ θεότης ἐν Πατρὶ καὶ ἐν Υἱῷ καὶ ἐν Ἁγίῳ Πνεύματι. Ὅτι δὲ οὐκ ἐλάττων ἐστὶ τοῦ Πατρὸς ὁ Υἱὸς, ἢ κατὰ δύναμιν ἢ κατ' ἐνέργειαν τὴν ἐπί τισιν, ἀλλ' ὅμοιος κατὰ πάντα καὶ ἰσοσθενὴς, καὶ δι' ἑτέρων ἡμῖν ἀποδέδεικται, προκειμένου ῥητοῦ ” Οὐ δύναται ὁ Υἱὸς ποιεῖν ἀφ' ἑαυτοῦ “οὐδὲν, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα, ἃ γὰρ ἂν ” ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ.“ ἐπειδὴ δὲ τὴν ἐν τοῖς θείοις δόγμασιν ἀξιεραστοτάτην σπουδὴν, ὄκνου παντὸς ἀναφαίνεσθαι κρείττονα, δίκαιόν τε καὶ πρέπον ὑπολαμβάνω: φέρε δὴ πάλιν τοῖς ἐν θαλάττῃ ναυτίλοις ποιοῦντες τὰ παραπλήσια, σχοινίου τινὸς δίκην, ὅλον εἰσαῦθις τὸν τοῦ κεφαλαίου λόγον ἀναμηρυσώμεθα. ἔστι γὰρ οὕτως ἰδεῖν, οὐ τῆς ἑαυτοῦ φύσεως κατηγοροῦντα τὸν Υἱὸν δι' αὐτοῦ τοῦ λέγειν μὴ δύνασθαί τι ποιεῖν ἀφ' ἑαυτοῦ, ἀλλὰ μᾶλλον τὴν τῶν Ἰουδαίων ἀπόνοιαν ἐξελέγχοντα, καὶ αὐτὸν δὲ τὸν διὰ Μωυσέως πατήσαντας νόμον διαῤῥήδην ἐπιδεικνύοντα. τὸ γὰρ εὐθὺς ἐπεισάγεσθαι τῷ Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδὲν, τό Καθὼς ἀκούω κρίνω, λοιδορίας μὲν ἁπάσης τῆς ἐπὶ τῷ μή τι δύνασθαι δρᾶν ἐξ οἰκείας δυνάμεως ἐλευθεροῖ τὸν Υἱόν: φιλοπάτορα δὲ μᾶλλον καὶ συνεθελητὴν τῷ γεννήσαντι κατὰ πάντα σαφῶς ἀποφαίνει. εἰ γὰρ ὡσπερεὶ τυχὸν ἀτονήσας τὴν ἐκ Πατρὸς ἐδανείζετο δύναμιν, ὡς οὐκ ἐξαρκοῦσαν ἔχων ἀφ' ἑαυτοῦ, πῶς οὐκ ἔδει μᾶλλον εἰπεῖν Οὐ δύναμαι ἐγὼ ἀπ' ἐμαυτοῦ ποιεῖν οὐδὲν, λαμβάνω δὲ τὸ δύνασθαι παρὰ τοῦ Πατρός; νυνὶ δὲ τοῦτο μὲν οὐκ εἰπὼν, ἐπενεγκὼν δὲ μᾶλλον τῷ μή τι δύνασθαι δρᾶν ἀφ' ἑαυτοῦ, τὸ κρίνειν οὕτως ὥσπερ ἂν καὶ ἀκοῦσαι, δῆλος ἂν εἴη λοιπὸν, οὐκ ἐπ' ἀσθενείᾳ τῇ κατ' ἐνέργειαν τὴν ἐπί τισι τὸ μὴ δύνασθαι τεθεικὼς, ἀλλ' ἐπὶ τῷ μὴ ἐνδέχεσθαι παραβαίνειν αὐτὸν κατά τι γοῦν τὸ θέλημα τοῦ Πατρός. μιᾶς γὰρ θεότητος τῆς ἐν Πατρὶ καὶ Υἱῷ νοουμένης, ἔσται δήπου πάντως καὶ θέλημα ταὐτὸν, οὔτε δὲ ἐν Πατρὶ, οὔτε μὴν ἐν Υἱῷ, ἢ καὶ τῷ Ἁγίῳ Πνεύματι στασιάζουσά ποτε καθ' ἑαυτῆς ἡ θεία φύσις νοηθήσεται, ἀλλ' ὅπερ ἂν δόξαι τῷ Πατρὶ τυχὸν, τοῦτο πάσης ἐστὶ τῆς θεότητος θέλημα. Ἀναγκαίως τοιγαροῦν ὁ Υἱὸς, συνευδοκητὴν ὥσπερ τινὰ καὶ συγκατανεύοντα τῷ Πατρὶ πρὸς τὴν ἐφ' ᾧπερ ἂν δόξειε ψῆφον, ἑαυτὸν εἰσφέρει, μὴ δύνασθαί τι δρᾶν ἐξηγούμενος, ὃ μὴ πάντως ἐστὶ κατὰ γνώμην τοῦ Πατρός: τοῦτο γὰρ ἡμῖν σημαίνει τό Ἀπ' ἐμαυτοῦ. ὥσπερ ἂν εἰ λέγοι μὴ δύνασθαι δρᾶν ἁμαρτίαν, οὐκ ἄν τῳ δόξαι δικαίως ἀσθενείας ὑπομεῖναι γραφὴν, ἐξηγεῖσθαι δὲ μᾶλλον ἀξιάγαστόν τι καὶ θεοπρεπὲς τῆς οἰκείας φύσεως ἰδίωμα: ὅτι γὰρ ἄτρεπτός τε καὶ ἀναλλοίωτος ὑπάρχει δίδωσι νοεῖν: οὕτως ὅταν ἀφ' ἑαυτοῦ μὴ δύνασθαί τι ποιεῖν ὁμολογῇ, καταπλαγησόμεθα μᾶλλον φύσεως ἀτρέπτου καρπὸν ὁρῶντες τὸ ἄτρεπτον, ἤπερ οὐκ εὐκαίρως ὡς ἀσθενείας σημαντικὸν τὸ μὴ δύνασθαι λογιούμεθα. Ταῦτα δὲ πάλιν ἡμῖν ἀναλόγως μὲν τοῖς ἡμετέροις εἰρήσθω μέτροις: ἐρευνάτω δὲ ὁ φιλομαθὴς τὰ βελτίονα. διερμηνεῦσαι γεμὴν καὶ ἑτέρως τὸ ῥητὸν οὐκ ὀκνήσομεν, βραχύ τι τῶν τῆς θεότητος ὅρων καὶ τῆς τοῦ Μονογενοῦς ὑπεροχῆς τὸν λόγον ὑποβιβάζοντες: καὶ ἐπείπερ ἄνθρωπος γέγονέ τε ὄντως καὶ κεχρημάτικεν ὁ Υἱὸς, ἐπὶ τὴν μετὰ σαρκὸς οἰκονομίαν τὴν τῶν θεωρημάτων μεταῤῥυθμίζοντες δύναμιν, συγγενῆ τε καὶ συνημμένα τοῖς προαποδεδομένοις καὶ τὰ ἐφεξῆς ἐπιδεικνύντες. οὐκοῦν ὅτι καὶ ” ἀκούσονται “τῆς φωνῆς αὐτοῦ πάντες οἱ ἐν τοῖς μνημείοις,” καὶ ὅτι καὶ κριθησόμενοι προελεύσονται διεμαρτύρατο σαφῶς. ἐπειδὴ δὲ ἅπαξ εἰς τὸν περὶ τοῦ κρίνειν αὐτὸν τὴν οἰκουμένην ἐκβέβηκε λόγον, οὐ μόνον ὅτι κατ' ἐκεῖνο καιροῦ, καθ' ὃ ἔσεσθαί φησι τὴν τῶν νεκρῶν ἀναβίωσιν, δίκαιος ἔσται κριτὴς ἐπαγγέλλεται, ἀλλὰ γὰρ ἤδη καὶ τὰ ἐν τῷδε τῷ βίῳ πράγματα κρίνειν ὀρθῶς καὶ δικαίως διισχυρίζεται. τί δὲ ἦν τὸ ζητούμενον ἢ καὶ ἐπὶ τίσιν ὅλως ὁ λόγος, ἄκουε λοιπόν. ἐγεννήθη δι' ἡμᾶς ἐκ γυναικός: ὡς γὰρ ὁ Παῦλός φησιν “Οὐκ ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἁβραάμ: ” ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι.“ ἐπειδὴ δὲ γέγονεν ἄνθρωπος καὶ ἐν τῇ τοῦ δούλου μορφῇ, γέγονε καὶ ὑπὸ νόμον ὁ νομοθέτης ὡς Θεὸς καὶ Κύριος. λαλεῖ τοιγαροῦν ποτὲ μὲν ὡς ὑπὸ νόμον, ποτὲ δὲ αὖ πάλιν ὡς ὑπὲρ τὸν νόμον, καὶ ἀκατηγόρητον ἐπ' ἀμφοῖν ἔχει τὴν ἐξουσίαν. διαλέγεται δὲ νυνὶ πρὸς Ἰουδαίους, ὡς νομοφύλαξ καὶ ἄνθρωπος, ὡς οὐκ εἰδὼς παραβαίνειν τὰς ἄνωθεν ὁρισθείσας ἐντολὰς, οὐδὲ ἀπὸ γνώμης οἰκείας ἀνεχόμενός τι ποιεῖν, ὃ μὴ τῷ θείῳ νόμῳ συνδοκεῖ. διὰ τοῦτό φησιν Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδὲν, καθὼς ἀκούω κρίνω: ἑαυτῷ δὲ τὸ μὴ δύνασθαί τι ποιεῖν ἀφ' ἑαυτοῦ μαρτυρῶν, ὃ μὴ πάντως ἐστὶ καὶ θελητὸν τῷ νόμῳ, κρίνειν τε οὕτω καὶ δικάζειν τοῖς πράγμασιν, ὥσπερ ἂν ἀκοῦσαι, διαγορεύοντος δηλονότι τοῦ νόμου, τὰς τῶν Ἰουδαίων ἀπειθείας ἐξελέγχει, καὶ τρόπων αὐτῶν ἀπογυμνοῖ τὸ ἐξήνιον. τοῦτο γὰρ δὴ καὶ ὑπεμφαίνει καλῶς τεθειμένον τό Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδὲν, ἀντὶ τοῦ Ὑμεῖς ἀφυλάκτως τὰς δοθείσας ὑμῖν παραβαίνοντες ἐντολὰς, πάντα πράττειν ἀφ' ἑαυτῶν ὡς ἐξ ἀκινδύνου λοιπὸν ἐθαρσήσατε, καὶ τὰς ἐφ' ἑκάστῳ τῶν πραγμάτων κρίσεις οὐκ ἀκολουθούσας τοῖς θεόθεν διατεταγμένοις ποιεῖσθαι σπουδάζετε. διδάσκετε γὰρ ” διδασκα“λίας ἐντάλματα ἀνθρώπων,” καὶ νόμον ὡρίσασθε τὸ οἰκεῖον θέλημα. Τίς οὖν ὁ τῆς διασκευῆς τῆς ἐν τούτῳ τρόπος, ἢ πῶς ἑαυτὸν μὲν εἰσάγει κρίνοντα δικαίως, ἐκείνους δὲ οὐδαμῶς, εἰρήσεται πάλιν. τεθεράπευκεν ἐν σαββάτῳ τὸν παράλυτον, ἠλέησεν ἄνθρωπον μακροὺς ἐν νοσήματι κατατρίψαντα χρόνους, ὀρθὴν δηλονότι καὶ ἀγαθὴν ἐπ' αὐτῷ τὴν κρίσιν ἐξενεγκών. ἔδει γὰρ ἐποικτείρειν καὶ ἐν σαββάτῳ τὸν κείμενον, καὶ συστεῖλαι μὲν τὸν ἔλεον οὐδαμῶς αἰδοῖ τῇ περὶ τὸ σάββατον, εἰκαιοτάτην ἐπιτηδεύοντα τὴν εὐλάβειαν. ὥσπερ δὲ καὶ ἐν σαββάτῳ καὶ ὁ Πατὴρ ἐνεργὸς περὶ τὴν τῶν κτισμάτων οἰκονομίαν ἐστὶ, πάντως δὲ δι' Υἱοῦ, οὕτω καὶ αὐτός: οὐδὲ γὰρ ἀποστερεῖσθαι δεῖν τὸν ἐλέου δεόμενον ἐν σαββάτῳ διὰ τὸ σάββατον ἐδοκίμαζεν, ἐπεὶ κύριον ᾔδει τοῦ σαββάτου τὸν υἱὸν τοῦ ἀνθρώπου: οὐδὲ γὰρ ὁ ἄνθρωπος διὰ τὸ σάββατον ἐγένετο, ἀλλὰ τὸ σάββατον διὰ τὸν ἄνθρωπον. οὐκοῦν ὀρθὴ μὲν ἐπὶ τούτοις καὶ ἀγαθὴ τοῦ Σωτῆρος ἡ κρίσις, οὐ διὰ τὸ σάββατον τὴν ἐπὶ τῷ κειμένῳ φιλανθρωπίαν ἀποκωλύσαντος, ἀλλ' ὅπερ οἶδεν ὡς Θεὸς ἐνεργεῖν: πηγὴ γὰρ ἀγαθότητος ἡ θεία φύσις ἐστί: τοῦτο καὶ ἐν σαββάτῳ ποιήσαντος. ἡ δέ γε τῶν Ἰουδαίων κρίσις ἡ ἐπ' αὐτῷ λυπουμένων διὰ τὸ σάββατον, καὶ διὰ τοῦτο φονώντων κατὰ τοῦ μηδὲν ἀδικήσαντος, πῶς οὐ λίαν ἐστὶ τοῖς μὲν θείοις ἀπᾴδουσα νόμοις: γέγραπται γάρ “Ἀθῷον καὶ δίκαιον ” οὐκ ἀποκτενεῖς;“ ἐξ ὠμότητος δὲ μᾶλλον τῆς ἀπ' αὐτῶν, καὶ οὐκ ἐκ τῶν ἱερῶν ηὑρημένη γραμμάτων; Δέχου τοίνυν ἐπὶ τούτοις μετ' ἐμφάσεώς τινος λέγοντα τὸν Ἰησοῦν πρὸς τοὺς ἐφ' οἷς εὐεργετεῖ χαλεπαίνοντας, καὶ τοῖς μὲν ὁσίοις αὐτοῦ κρίμασιν ἐπισκήπτοντας, ἀκολουθοῦντας δὲ μοναῖς ταῖς ἑαυτῶν ἐννοίαις, καὶ τὸ δόξαν ἔχειν ὀρθῶς νόμον ὥσπερ ὁριζομένους, κἂν ἀπᾴδῃ τῷ νόμῳ Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδὲν, ἀντὶ τοῦ Πάντα κατὰ νόμον πράττω τὸν ὁρισθέντα διὰ Μωυσέως, οὐδὲν ἀπ' ἐμαυτοῦ ποιεῖν ἀνέχομαι, καθὼς ἀκούω κρίνω. τί γὰρ ὁ νόμος βούλεται; ” Οὐ λήψῃ πρόσωπον ἐν κρίσει, ὅτι ἡ κρίσις τοῦ “Θεοῦ ἐστι.” τί τοίνυν “ἐμοὶ χολᾶτε, φησὶν, ὅτι ὅλον ” ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ,“ Μωυσέα μὴ κρίνοντες καὶ ἐν σαββάτῳ περιτέμνεσθαι δεῖν τὰ βρέφη διαταξάμενον; ” Μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν “κρίνετε. εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ, ” ἵνα μὴ λυθῇ ὁ νόμος Μωυσέως,“ ἀπερισκέπτως οὕτως ἀσχάλλετε τεθεραπευμένον ὅλον ἄνθρωπον ἐν σαββάτῳ θεώμενοι. οὐκοῦν ἐγὼ μὲν ἔκρινα δικαίως, ὑμεῖς δὲ οὐκέτι, πάντα γὰρ ἀφ' ἑαυτῶν ποιεῖτε. ἐγὼ δὲ οὐ δύναμαι ποιεῖν ἀπ' ἐμαυτοῦ οὐδὲν, καθὼς ἀκούω κρίνω καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐ ζητῶ τὸ ἐμὸν θέλημα, καθάπερ ὑμεῖς, ἀλλὰ τὸ τοῦ πέμψαντός με Πατρός. Τίς δὲ ὁ τρόπος τῆς ἀποστολῆς, καὶ ὁ τοῦ πεπέμφθαι λόγος, διὰ πολλῶν ἤδη πρότερον εἰρηκότες, τὸ λέγειν ἔτι περὶ τούτων παρήσομεν: πλὴν ἐκεῖνο χρησίμως ἐπιτηρητέον, ὅτι θέλημα τοῦ Θεοῦ καὶ Πατρὸς τὸν νόμον εἶναί φησιν.
« Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής: ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. » Ὁ σοφώτατος Σολομὼν τὰ ἐφ' οἷσπερ ἄν τις καὶ μάλα εἰκότως ἐπισεμνύνοιτο, καὶ ἀξιοζήλωτον τὸν οἰκεῖον ἀποφαίνει τρόπον, συλλέγων τε ἅμα καὶ προτιθεὶς τοῖς ἐπιεικεστέροις εἰς τὸ μαθεῖν ” Δίκαιος, φησὶν, ἑαυτοῦ κατήγορος ἐν πρωτο“λογίᾳ:” καὶ πάλιν “Ἐγκωμιαζέτω σε ὁ πέλας καὶ μὴ τὸ ” σὸν στόμα, ἀλλότριος καὶ μὴ τὰ σὰ χείλη.“ ἔστι γὰρ ὄντως φορτικὸν καὶ χρῆμα τοῖς ἀκροωμένοις δυσφορητότατον τὸ μὴ διὰ τῆς ἑτέρων ἐπαινεῖσθαι φωνῆς ἐθελῆσαί τινας, ἀλλ' ἑαυτοῖς ἀνέδην ἐπιμαρτυρεῖν τὰ κάλλιστα καὶ ἐξαίρετα. ἀπιστοῖτο δ' ἂν καὶ λίαν εἰκότως ὁ τοιοῦτος λόγος: πεφύκαμεν γὰρ ὥσπερ τισὶ φυσικοῖς τε καὶ ἀναγκαίοις φιλαυτίας ὁλκοῖς καλεῖσθαι σπουδαίως εἰς τὸ φαῦλον μὲν ἑαυτοῖς ἐπιγράφειν οὐδὲν, ἀεὶ δὲ περιτιθέναι, καὶ οὐ πάντως ἀληθεύοντας, τὰ ἐφ' οἷς ἂν οἴηταί τις ὁρᾶσθαι κόσμιός τε καὶ ἀγαθός. Ἐπειδὴ τοίνυν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἑαυτῷ τὸ τὰ δίκαια κρίνειν ἐπεψηφίζετο, μὴ δύνασθαί τι δρᾶν ἀφ' ἑαυτοῦ διαῤῥήδην εἰπὼν, κανόνα δὲ ὥσπερ ἐφ' ἅπασι τοῖς πρακτέοις ποιεῖσθαι τὴν τοῦ Πατρὸς βούλησιν, καὶ τοῦτο λέγων, αὐτὸς ἐφ' ἑαυτῷ μάρτυς εἰσβέβηκεν, εἰ καὶ ἦν ἀληθὴς, ἀναγκαίως καὶ τῆς παρὰ τῶν Φαρισαίων εὑρεσιλογίας φροντίσας, ὅπερ ἔμελλον ἐρεῖν ἀμαθαίνοντες: οὐ γὰρ ᾔδεσάν πως κατὰ φύσιν ὄντα Θεόν: εἰς μέσον ἄγει προλαβὼν, καὶ φησίν Ἐρεῖτε δὴ πάντως, ταῖς τῶν πολλῶν συνηθείαις ἑπόμενοι, καὶ τὴν Ἰουδαίοις πρέπουσαν ἀπόνοιαν οὐκ ἐκβαίνοντες ” Σὺ περὶ σεαυτοῦ μαρτυρεῖς: ἡ μαρτυρία σου οὐκ “ἔστιν ἀληθής:” ἀλλὰ πρὸς τοῦτο πάλιν ἀντακούσεσθε, φησίν Ἀνέχομαι δυσφημούντων ἔτι, χαλεπαίνω δὴ λίαν οὐδαμῶς τὰ ἐξ ἀμαθίας τῆς ὑμῖν φιλαιτάτης ἐρευγομένων ῥήματα: δίδωμι καθ' ὑπόθεσιν, καλῶς παρ' ὑμῶν εἰρῆσθαι καὶ τοῦτο: ἔστω, τὴν ἐμὴν παρακρούεσθε φωνὴν, ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ. σημαίνει δὲ διὰ τούτου τὸν ἐν τοῖς οὐρανοῖς ὄντα Θεὸν καὶ Πατέρα, κατὰ πολλοὺς ἤδη τρόπους τὸ γνήσιον τῆς οὐσίας ἐπιμαρτυρήσαντα τῷ ἰδίῳ γεννήματι, οὗ καὶ εἰδέναι τὴν μαρτυρίαν φησὶν, ὡς ἔστιν ἀληθὴς, ἀξιοπιστοτάτην ὄντως καὶ ἀληθῆ καὶ τὴν ἑαυτοῦ ψῆφον ἐπιδεικνύς: ἵνα γὰρ μὴ καταδεξάμενος ὥσπερ τὸ ψευδῆ λέγειν ἑαυτὸν περὶ ἑαυτοῦ, χώραν τινὰ πάλιν κακονοίας καὶ παρείσδυσιν τοῖς ἑτεροδοξεῖν εἰθισμένοις παράσχοι καθ' ἑαυτοῦ, ἀναγκαίως ἐπιδοὺς τῷ πρέποντι καὶ τῇ συνηθείᾳ τὸ μὴ χρῆναι πάντως ὡς ἀληθῆ πιστεύεσθαι τὸν ἑαυτὸν ἐπαινοῦντα καὶ ἀποδεχόμενον, ἀνατρέχει πάλιν ὡς Θεὸς ἐπὶ τὴν ἑαυτῷ χρεωστουμένην ἀξίαν, καὶ εἰδέναι φησὶ τὴν τοῦ Πατρὸς μαρτυρίαν ὡς ἔστιν ἀληθὴς, μονονουχὶ τοῦτο διδάσκων, ὅτι Θεὸς ὢν ἀληθινὸς, οἶδα, φησὶν, ἐμαυτὸν, κεχαρισμένον δὲ οὐδὲν ὁ Πατὴρ ἐρεῖ περὶ ἐμοῦ: ἔχω γὰρ οὕτω κατὰ φύσιν, ὥσπερ ἂν οὖν καὶ αὐτὸς ἀληθὴς ὢν ἐπιψηφίσαιτο. οὐκοῦν ἐν ἐκείνῳ μὲν συγκαταβατική τις ὥσπερ συναίνεσις ἦν, καὶ ὑποθετικὸς μᾶλλον ἤπερ ἀληθὴς ὁ λόγος: ἐν δὲ τῷ εἰδέναι λέγειν τὴν τοῦ Πατρὸς μαρτυρίαν ἀληθῆ, τῆς Θεῷ πρεπούσης ἀξιοπιστίας ἐπίδειξις. Σημειωτέον δὲ πάλιν, ὅτι κατ' ἰδίαν ὑπόστασιν ἄλλος ἐστὶν ὁ Πατὴρ παρὰ τὸν Υἱὸν, καὶ οὐχ ὥσπερ ἔδοξέ τισι τῶν ἀπαιδεύτων αἱρετικῶν, υἱοπάτωρ εἰσφέρεται.
« Ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ. » Ὥσπερ ἀρτίως αἰσχρὸν εἶναι διεβεβαιούμεθα, καὶ τῆς ἐσχάτης εὐηθείας οὐκ ἀμοιρεῖν, τὸ τῶν οἰκείων πλεονεκτημάτων θαυμαστὴν ὁρᾶσθαί τινα, καὶ εἰ παραιτοῖτο τὸ ψεύδεσθαι διὰ πολλὴν ἀρετὴν, οὕτως ἀδελφὴν ὥσπερ ἔχει καὶ γείτονα τὴν ἀτοπίαν ἐκείνῳ, τὸ μὴ κεκλημένους ἐπὶ τὴν ἐπί τισι μαρτυρίαν ἰέναι τινὰς, αὐτομόλους δὲ τοῖς δικάζουσιν, ἤγουν τοῖς διερωτᾶν ἐθέλουσιν ἀναφαίνεσθαι. δόξαι γὰρ ἂν ὁ τοιοῦτος καὶ οὐκ ἀπὸ σκοποῦ μὴ πάντως ἐπείγεσθαι λέγειν τὸ ἀληθὲς, τὸ δὲ λίαν προθύμως ἐθελῆσαι μαρτυρεῖν, οὐχ ὅπερ ἔχει τοῦ πράγματος ἡ φύσις, ἑαυτῷ δὲ μᾶλλον τὸ δοκοῦν ἀποφαίνεσθαι. ἐντεχνέστατα τοίνυν ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, μᾶλλον δὲ ὡς Θεὸς, καὶ τὴν ἐπὶ τούτοις τῶν Φαρισαίων προανατρέπων αἰτίαν φησίν Ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην: οὐκ αὐτόκλητος, φησὶ, πρὸς τὴν ἐπ' ἐμοὶ ψῆφον ὁ βαπτιστὴς, ἔξω τῆς ἐπὶ τούτῳ κείσεται γραφῆς, ἐλευθέραν ἐποιήσατο τὴν μαρτυρίαν. ὑμεῖς ἐρωτῶντες ἀπεστείλατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ. ἐρωτώμενος γὰρ παρ' ἐκείνων, οἵπερ ἦσαν πρὸς αὐτὸν ἀπεσταλμένοι, εἰ αὐτός ἐστιν ὁ Χριστός “Ὡμολόγησε καὶ οὐκ ” ἠρνήσατο: ὡμολόγησεν ὅτι ἐγὼ οὐκ εἰμὶ ὁ Χριστὸς, ἀλλ' “ὅτι ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου.” μεμαρτύρηκεν οὖν τῇ ἀληθείᾳ, ἀλήθεια γὰρ ὁ Χριστός.
« Ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε. » Οὐχ ὡς ἄχρηστον ἀποπέμπεται τὴν Ἰωάννου φωνὴν, οὐδὲ ἀργὸν ἀποφαίνει τῆς ἀληθείας τὸν μάρτυρα: ἢ γὰρ ἂν ἔδοξε δικαίως αὐτός τι καθ' ἑαυτοῦ τῶν ἀτόπων ἐργάζεσθαι, τοῦ χρῆναι πιστεύεσθαι παραλόγως ἐκπέμπων ὃν αὐτὸς ἔπεμψε βοᾶν “Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς ” τρίβους τοῦ Θεοῦ ἡμῶν:“ ἀλλ' ὡς ἀμετρήτῳ δυσηκοΐᾳ τῶν Ἰουδαίων μαχόμενος, ἐπὶ τὰ μείζω τε καὶ ἀξιολογώτερα χωρεῖ, οὐκ ἀναγκαίως μὲν ἐξ ἀνθρώπου φωνῆς τὴν ἐφ' ἑαυτῷ δέχεσθαι μαρτυρίαν εἰπὼν, μᾶλλον δὲ ἀπὸ τῆς πρεπούσης ἐξουσίας τῷ κατὰ φύσιν ὄντι Θεῷ, καὶ ἀπὸ τῆς ἐν ταῖς θεοσημείαις ὑπεροχῆς, λαμπροτέραν ποιήσασθαι τὴν ἀπόδειξιν. ἀνθρώπου μὲν γὰρ ἔσθ' ὅτε παρακρούσαιτ' ἄν τις φωνὴν, ὡς οὐκ ἀληθεύουσαν, εἰ καί τις εἴη τυχὸν τῶν ἐν ἁγίοις κατατεταγμένων: ὃ δὴ καὶ ποιεῖν οὐ κατοκνοῦντές τινες, τοῖς τῶν προφητῶν ἀντέπραττον λόγοις ” Ἄλλα ἡμῖν “λαλεῖτε, βοῶντες, καὶ ἀναγγέλλετε ἡμῖν ἑτέραν πλάνησιν.” ἔτι τε πρὸς τούτοις, καὶ τῶν ἐξ Ἱεροσολύμων, ἤτοι τῆς Ἰουδαίων χώρας, εἰς τὴν Αἰγυπτίων καταπεφευγότες τινές: Ἀζαρίας δὲ ἦν υἱὸς Ὡσηὲ καὶ Ἰωάννης υἱὸς Καρηὲ, καὶ πάντες οἱ ἄνδρες οἱ ὑπερήφανοι, καθὰ γέγραπται, διαῤῥήδην ταῖς Ἱερεμίου προφητείαις ἀπειθοῦντες, ἔφασκον “Ψεύδῃ, ” οὐκ ἀπέστειλέ σε Κύριος πρὸς ἡμᾶς εἰπεῖν Μὴ εἰσέλθητε “εἰς Αἴγυπτον:” ἡ δὲ διὰ τῶν θαυμάτων ἀπόδειξις, ποίαν ἂν λάβοι τὴν ἀντιλογίαν, καὶ τὸ τοῖς τοῦ Θεοῦ καὶ Πατρὸς ἐπιμαρτυρεῖσθαι πλεονεκτήμασι, ποῖον ἔτι δώσει τοῖς φιλεγκλήμοσι τῆς δυστροπίας τὸν τρόπον; καὶ γοῦν ὁ Νικόδημος: εἷς δὲ ἦν οὗτος τῶν παρ' ἐκείνοις καθηγητῶν, καὶ ἐν τοῖς τὸ ἄρχειν λαχοῦσι κατατεταγμένος: ἀναντίῤῥητον τὴν ἀπὸ τῶν θαυμάτων ἐποιεῖτο μαρτυρίαν λέγων “Ῥαββὶ, οἴδαμεν ὅτι ” ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος: οὐδεὶς γὰρ δύναται τὰ “σημεῖα ταῦτα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ Θεὸς μετ' ” αὐτοῦ.“ Ὡς οὖν οὐκ ἐκβαίνοντος τὴν Ἰουδαίων κακόνοιαν τοῦ καὶ αὐτὸν ἀπειθεῖσθαι τὸν ἅγιον βαπτιστὴν, τὴν ὅσον ἧκεν εἰς λόγους μαρτύριαν εἰσάγοντα, πάλιν ὡς ἐν ἤθει φησί Μεμαρτύρηκε μὲν τῇ ἀληθείᾳ, καίτοι παρ' ὑμῶν ἐρωτώμενος, ὁ μακάριος βαπτιστὴς, ἀλλ' ἐπείπερ ὑμῖν ἀνεπιχείρητον οὐδὲν, καὶ τὸ ῥιψοκινδύνως ἐπὶ πᾶσαν ἰέναι λοιδορίαν κατείθισται, καὶ τὴν ἐκείνου κατὰ τὸ εἰκὸς παρεκρούσασθε φωνήν. ἐπειδὴ δὲ ὀρθῶς μὲν ὑμῖν ἔχειν καὶ τοῦτο δοκεῖ, ἔστω δὴ, πείθομαι τυχὸν, κατανεύω σὺν ὑμῖν, ἀποστήσομαι δι' ὑμᾶς καὶ τῆς Ἰωάννου φωνῆς, καὶ τὴν ἐκείνου μαρτυρίαν μεθ' ὑμῶν παραγράψομαι: ἔχω τὸν ἄνωθεν μαρτυροῦντα Πατέρα. διδάσκων δὲ πάλιν, ὅτι συναίνεσιν ὑποθετικὴν ὁ λόγος ὠδίνει, χρησίμως ἐπήνεγκε Ταῦτα δὲ λέγω ἵνα ὑμεῖς σωθῆτε, ἀντὶ τοῦ Τοὺς τοιούτους πρὸς ὑμᾶς ἐποιησάμην λόγους, οὐχ οὕτως ἐχούσης τῆς ἀληθείας, ἀλλ' ὑποθετικῶς, ἵνα ὑμεῖς διὰ παντὸς σώζησθε τρόπου. Καὶ μέχρι δὴ τούτου τὸ δεύτερον ἡμῖν βιβλίον στήσεται.
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