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.............................................................. 26.1 ...”Who trusted in the Lord and was put to shame? Or who abode in his fear and was forsaken? Or who called upon him and he despised him?” For whoever, as even the outsiders say, "4obeys God, he certainly hears him"5. 26.2 Therefore, demonstrating that nothing in him is acquired or worked by another, but that all good things are brought forth from his own home, the one divine peace, of which “there is no limit,” concerning which Isaiah has cried out: “Lord our God, give us peace; for you have given us all things. Lord, besides you we know no other,” which, being his own through the community of nature and lordship, he gives by his authority. 26.3 For he said: “Peace I leave with you, my peace I give to you.” 26.4 Wherefore not least did Paul also say that both the unbegotten hypostases supply this God-given thing without change, 26.5 having written somewhere to the Romans thus: “Grace to you and peace from God our Father and the Lord Jesus Christ.” 26.6 And this also provided us the discernment that it is so: “All that the Father has is mine.” 26.7 For these things are not ignorantly understood of the creation, but of the divine dignity, if one ought to speak of dignity in the case of God. 26.8 For God, he says, is the Father. I am also; for I am his only-begotten and true and beloved Son. 26.9 The Father is Lord. I am also, Lord of all and heir, master of the inheritance of the living Father. 26.10 And I inherit what is my own, on the one hand as their creator, and on the other as his true Son. 26.11 And I was made heir as one who became man. 26.12 The Father is Creator and King. I am. For I told you how “there was a certain king who went to make a wedding for his son the king.” 26.13 The Father is unchangeable. I am also. For it has been declared by oracle concerning me: “You are the same, and your years will not fail.” 26.14 The Father is impassible. I am, so that even those who partake of me receive impassibility. 26.15 The Father is without beginning. I am. For there was not when he did not have the name of Father and the substantial effulgence of his glory and the “express image of his person” and the “image of his divinity,” me. 26.16 The Father is life and light and goodness and power and wisdom and truth and whatever things are worthy of God. I am, as you have already heard. 26.17 And yet I am also savior, “making the sun rise on the just and on sinners” and not bringing “evil for evil.” 26.18 The Father is a lover of mankind. I am, seeing that for your sake “I emptied myself, taking the form of a slave,” and I endured your striking and spitting and mocking and crucifying. 26.19 Therefore he said that all the Father's things are his, so as to give nothing more to God the Father than only to be the Father of a co-unoriginate and co-subsistent Son. 26.20 Thus also does this persuade one to believe: “All mine are yours, and yours are mine, and I am glorified in them.” 26.21 For if this were not said because of the natural relation, and the Son were not essentially glorified with all the things of the Father, if the kingdom and dominion were not one, then, according to the heretical argument, there are things which are not under the Father's authority, but under the Son's. 26.22 And again: “If I glorify myself, my glory is nothing; it is my Father who glorifies me.” 26.23 "You disbelieve me," he says, "when I speak concerning my own divine glory, that 'I and the Father are one'; but it is the Father who testifies to me, that I am glorified according to nature, being his beloved and true Son, and your God and master." 26.24 Then he says: “Father, glorify your Son, that your Son may also glorify you.” Equal honor and glory are here also preserved for the divine hypostases. For in whatever way we may suppose the Father glorifies his Son, in this way he himself is glorified by him. 26.25 And again he adds: “And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.” 26.26 Horrible to hear, that he who has glory without beginning with his own Father—for this is what 'with the glory that I had before the world existed' means—is not glorified by heretics. 26.27 And what was this? That which, as I think, also

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.............................................................. 26.1 ...»Τίς ἐνεπίστευσεν κυρίῳ καὶ κατῃσχύνθη; ἢ τίς ἐνέμεινεν τῷ φόβῳ αὐτοῦ καὶ ἐγκατελείφθη; ἢ τίς ἐπεκαλέσατο αὐτὸν καὶ ὑπερεῖδεν αὐτόν;» ὃς γάρ, καὶ οἱ ἔξω φασίν, "4πείθεται θεῷ, μάλα τ' ἔκλυεν αὐτοῦ"5. 26.2 Τοιγαροῦν οὐδὲν ἐπίκτητον ἢ ὑφ' ἑτέρου ἐνεργούμενον ἐν ἑαυτῷ εἶναι, οἴκοθεν δ' ἐπάγεσθαι τἀγαθὰ πάντα παριστῶν τὴν μίαν θεϊκὴν εἰρήνην, ἧς «ὅριον οὐκ ἔστιν», περὶ ἧς Ἠσαΐας διακέκραγεν· «κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· πάντα γὰρ ἀπέδωκας ἡμῖν. κύριε, ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν», ὡς αὐτοῦ τυγχάνουσαν διὰ τὸ ἐπίκοινον τῆς φύσεως καὶ κυριότητος δίδωσιν κατ' ἐξουσίαν. 26.3 ἔφη γάρ· «εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν». 26.4 ∆ιὸ οὐχ ἥκιστα καὶ Παῦλος τοῦτο τὸ θεόσδοτον χρῆμα ἄμφω τὰς ἀγενήτους ὑποστάσεις ἀπαραλλάκτως χορηγεῖν ἔφη, 26.5 Ῥωμαίοις οὕτω που γράψας· «χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ». 26.6 διάγνωσιν δὲ ἡμῖν τοῦτ' αὐτὸ οὕτως ἔχειν παρέσχετο καὶ τό· «πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν». 26.7 ταῦτα γὰρ οὐκ ἀμαθῶς εἰς τὴν κτίσιν, ἀλλ' εἰς τὴν θεϊκὴν ἀξίαν ἐκλαμβάνεται, εἰ ἀξίαν ἐπὶ τοῦ θεοῦ φάναι χρή. 26.8 Θεὸς γάρ, φησίν, ἐστὶν ὁ πατήρ. εἰμὶ καὶ ἐγώ· υἱὸς γὰρ αὐτοῦ μονογενὴς καὶ ἀληθινὸς καὶ ἀγαπητός. 26.9 Κύριός ἐστιν ὁ πατήρ. εἰμὶ καὶ ἐγὼ πάντων κύριος καὶ κληρονόμος ζῶντος πατρὸς τῆς κληρονομίας δεσπόζων. 26.10 κληρονομῶ δὲ τὰ ἑαυτοῦ, τοῦτο μὲν ὡς ποιητὴς αὐτῶν, τοῦτο δὲ καὶ ὡς γνήσιος υἱός. 26.11 ἐτέθην δὲ κληρονόμος ὡς ἐνανθρωπήσας. 26.12 ∆ημιουργὸς καὶ βασιλεύς ἐστιν ὁ πατήρ. εἰμί. εἶπον γὰρ ὑμῖν ὡς «ἦν τις βασιλεὺς καὶ ἐπορεύθη ποιῆσαι γάμους τῷ υἱῷ αὐτοῦ τῷ βασιλεῖ». 26.13 Ἄτρεπτός ἐστιν ὁ πατήρ. εἰμὶ καὶ ἐγώ. κεχρησμῴδηται γὰρ περὶ ἐμοῦ· «σὺ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν». 26.14 Ἀπαθής ἐστιν ὁ πατήρ. εἰμί, ὡς καὶ τοὺς μετόχους μου ἀπαθείας μεταλαμβάνειν. 26.15 Ἄναρχος ὁ πατήρ. εἰμί. οὐ γὰρ ἦν ὅτε οὐκ εἶχεν τὸ ὄνομα τοῦ πατρὸς καὶ τῆς δόξης αὐτοῦ τὸ ἐνυπόστατον ἀπαύγασμα καὶ τὸν «χαρακτῆρα τῆς ὑποστάσεως» καὶ τὴν «εἰκόνα τῆς θεότητος», ἐμέ. 26.16 ζωὴ καὶ φῶς καὶ ἀγαθότης καὶ δύναμις καὶ σοφία καὶ ἀλήθεια καὶ ὅσα θεοῦ ἄξιά ἐστιν ὁ πατήρ. εἰμί, ὡς φθάσαντες ἠκούσατε. 26.17 Καὶ μέντοι καὶ σωτὴρ ἐγώ, «ἀνατέλλων τὸν ἥλιον ἐπὶ δικαίους καὶ ἁμαρτωλούς» καὶ οὐκ ἐπάγων «κακὸν ἀντὶ κακοῦ» 26.18 Φιλάνθρωπος ὁ πατήρ. εἰμί, ὅπουγε ὑμῶν ἕνεκα «ἐμαυτὸν ἐκένωσα μορφὴν δούλου λαβών», καὶ ῥαπιζόντων καὶ ἐμπτυόντων καὶ ἐμπαιζόντων καὶ σταυρούντων ὑμῶν ἠνεσχόμην. 26.19 Πάντα οὖν εἶπεν τὰ πατρικὰ τυγχάνειν αὐτοῦ, ὥστε μηδὲν πλέον διδόναι τῷ θεῷ πατρὶ ἢ μόνον τὸ εἶναι πατέρα υἱοῦ συνανάρχου καὶ συνυφεστῶτος 26.20 Οὕτω πιστεύειν ἀναπείθει καὶ τό· «πάντα τὰ ἐμὰ σά ἐστιν καὶ τὰ σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς». 26.21 εἰ γὰρ μὴ διὰ τὴν φυσικὴν σχέσιν ὧδε ἐλέχθη καὶ πᾶσιν τοῖς πατρικοῖς οὐσιωδῶς δεδόξασται ὁ υἱός, εἰ μὴ βασιλεία καὶ δεσποτεία μία τυγχάνει, ἆρα, κατά γε λόγον αἱρετικόν, ἔστιν ἃ μὴ ὑπὸ τὴν τοῦ πατρός, ἀλλ' ὑπὸ τὴν ἐξουσίαν τοῦ υἱοῦ τελεῖ. 26.22 Καὶ πάλιν· «ἐὰν ἐγὼ δοξάζω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με». 26.23 ἐμοί, φησίν, λέγοντι περὶ τῆς ἐμαυτοῦ θεϊκῆς δόξης, ὅτι «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», ἀπιστεῖτε· ἀλλ' ἔστιν ὁ μαρτυρῶν μοι πατήρ, ὅτι κατὰ φύσιν δοξάζομαι, υἱὸς μὲν ὢν αὐτοῦ ἀγαπητὸς καὶ ἀληθινός, θεὸς δὲ ὑμῶν καὶ δεσπότης. 26.24 Εἶτα λέγει· «πάτερ, δόξασόν σου τὸν υἱόν, ἵνα καὶ ὁ υἱός σου δοξάσῃ σε». ἴση κἀνταῦθα ἐφυλάχθη τιμή τε καὶ δόξα ταῖς θείαις ὑποστάσεσιν. ᾧ γὰρ ἂν ὑπολάβωμεν τρόπῳ τὸν πατέρα δοξάζειν τὸν υἱὸν αὐτοῦ, τούτῳ αὐτὸς δοξάζεται ὑπ' αὐτοῦ. 26.25 Καὶ αὖθις ἐπάγει· «καὶ νῦν δόξασόν με, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί». 26.26 φρικτὸν ἀκοῇ, ὅτι ὁ δόξαν ἔχων ἀνάρχως παρὰ τῷ ἑαυτοῦ πατρί-τοῦτο γὰρ σημαίνει τό· ᾖ εἶχον δόξῃ πρὸ τοῦ τὸν κόσμον εἶναι-ὑπὸ αἱρετικῶν οὐ δοξάζεται. 26.27 ποία δὲ ἦν αὕτη; ἣν ὡς οἶμαι καὶ