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and is supersubstantial substance, and not something different in another; whence He said: 'I am the life;' so that from this it also appears. that the substance of the Son is not other than the substance of the Father. For if He Himself is the life, and the Father has the same, what else is found but consubstantial? and if He Himself is the life, how could He have received what He is? But if He had it, he says, how did He receive it? And these things are nonsense. For a like receives from a like, not to mention that sometimes a greater also receives from a lesser, and the right hand from the left; and we know that some who had an equal lot in judging have sometimes yielded to one who was even greater than them; and it is customary to say: 'They gave the matter to this one alone to judge,' although he already had, and more likely, the authority. Therefore, he did not say, that 'What He does not have, He received,' but the same evangelist also says: 'He came unto His own, and His own received Him not; but as many as received Him, to them He gave power to become children of God.' Through such sayings showing not only that creation is the Son's own, but also that the Son gives to the Father those who receive Him, that is, the believers, everywhere doing them good, both they who receive Him and they who are presented by Him to the Father; for being from the world, by His own dispensation He makes them citizens of heaven. But how do we also offer the things of God back to Him? Or how do we send up glory to Him? Do we perhaps offer Him what He does not have, or what He is not? It is sufficient, therefore, to answer them that He received in this way, just as He willingly became poor, and as He became a curse. For what would they say if asked by way of retort: 39.880 The God and Lord of all, the eternal life, 39.880 and the true light, and the immortality, how did He become poor? Or how did the blessing become a curse for our sake?

CHAP. XVIII. In this way might also be understood what was said in John to the apostles: 'If

you loved me, you would have rejoiced, because I go to the Father; for the Father who sent me is greater than I.' For how does He go, or how was He sent according to His divinity, who said: 'I am in the Father, and the Father in me;' and, 'The Father who dwells in me does the works;' and, 'He who sent me is with me?' He of whom it is testified that 'He emptied Himself, taking the form of a servant;' and that 'He was in the world, and the world was made through Him?' For the sender sends there, where the sender and the one sent are not. But if God is present everywhere, and holds all things together, embracing creation, and not departing and then returning, nor changing from place to place. For the sacred Psalmist says: 'The Lord is near to them that fear Him;' and again: 'If I ascend into heaven, you are there; if I descend into Hades, you are present; if I take my wings at dawn, and dwell in the uttermost parts of the sea; even there your hand shall lead me, and your right hand shall hold me.' And Jeremiah: 'I fill heaven and earth, says the Lord.' And Acts: 'And indeed He is not far from each one of us; for in Him we live, and move, and have our being; as some of your own poets have said, 39.881 'For we are also his offspring';' but he is gentle to men. And if the Lord Himself explains how He never stripped the heavens of His presence, just as even now after the ascension He does not abandon the earth; 'For behold,' He says, 'I am with you all the days until the end of the age;' confirming what was sung by the sacred preacher in the 10th psalm, through which he proclaimed Him to be seated on earth and in heaven on the divine throne; for he says: 'The Lord is in His holy temple, the Lord, His throne is in heaven.' If these things are so, incontestably He said 'I go' and 'who sent,' as one who took the form of a servant, and because the Jews disbelieved in the dispensation, and that He appeared in agreement with God the Father; and not for this reason only, but also that the dull-minded and brutish Montanists might be ashamed, the same to be Son-Father and also Paraclete

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καὶ ὑπερούσιος οὐσία ἐστὶ, καὶ οὐχ ἕτερόν τι ἐν ἑτέρῳ τυγχάνον· ὅθεν εἶπεν· «Ἐγώ εἰμι ἡ ζωή·» ὡς καὶ ἐντεῦθεν ἀναφαίνεσθαι. μὴ ἄλλην τῆς τοῦ Πατρὸς οὐσίας εἶναι τὴν οὐσίαν τοῦ Υἱοῦ. Εἰ γὰρ αὐτός ἐστιν ἡ ζωὴ, τὴν δὲ αὐτὴν ἔχει ὁ Πατὴρ, τί ἄλλο εὑρίσκεται, ἢ ὁμοούσιος; καὶ εἰ αὐτός ἐστιν ἡ ζωὴ, πῶς, ὅ ἐστιν, εἶχε λαβεῖν; Ἀλλ' εἴπερ εἶχε, φησὶ, πῶς ἔλαβεν; Καὶ ταῦτα ληρήματα. Καὶ ὅμοιος γὰρ παρὰ ὁμοίου λαμβάνει, ἵνα μὴ εἴπωμεν, ὅτι καὶ μείζων ἔσθ' ὅτε παρ' ἐλάττονος, καὶ ἡ δεξιὰ παρὰ τῆς ἀριστερᾶς· ἴσμεν δὲ, ὅτι καί τινες ἐξ ἴσης τὸ κρῖναι λαχόντες, παρεχώρησαν τῷ ἑνὶ ἔσθ' ὅτε καὶ μείζονι αὐτῶν καθεστῶτι· καὶ εἴωθε λέγεσθαι· Ἔδωκαν τῷδε τὸ πρᾶγμα μόνῳ δικάσαι, καίτοι ἔχοντι αὐτῷ, καὶ πλειόνως εἰκὸς, τὴν ἐξουσίαν. Τοιγαροῦν οὐκ εἶπεν, ὅτι Ὃ μὴ ἔχει, ἔλαβεν, ἀλλὰ καὶ ὁ αὐτὸς εὐαγγελιστὴς λέγει· «Εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐκ ἔλαβον· ὅσοι δὲ ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι.» ∆ιὰ τῶν τοιούτων ῥημάτων οὐ μόνον δείξας τοῦ Υἱοῦ ἰδίαν τὴν κτίσιν, ἀλλ' ὅτι καὶ τῷ Πατρὶ δίδωσιν ὁ Υἱὸς τοὺς λαμβάνοντας αὐτὸν, τοῦτ' ἔστι τοὺς πιστεύοντας, πανταχοῦ εὐεργετῶν αὐτοὺς, καὶ λαμβάνοντας αὐτὸν, καὶ παρεχομένους παρ' αὐτῷ τῷ Πατρί· ἐκ τοῦ κόσμου γὰρ ὄντας, τῇ ἑαυτοῦ οἰκονομίᾳ ποιεῖ οὐρανοπολίτας. Πῶς δὲ καὶ ἡμεῖς τὰ τοῦ Θεοῦ πάλιν αὐτῷ προσφέρομεν; Ἢ πῶς δόξαν αὐτῷ ἀναπέμπομεν; Μὴ ἆρα ὃ μὴ ἔχει, ἢ ὃ μή ἐστιν, αὐτῷ παρέχομεν; Ἀρκεῖ οὖν αὐτοῖς ἀποκρίνεσθαι ὅτι οὕτως ἔλαβεν, ὡς ἐπτώχευσεν ἑκὼν, καὶ ὡς ἐγένετο κατάρα. Τί γὰρ ἂν φήσαιεν ἐρωτώμενοι ἐξ ἀνθυπο 39.880 φορᾶς· Ὁ Θεὸς καὶ Κύριος πάντων, ἡ ἀΐδιος ζωὴ, 39.880 καὶ τὸ φῶς τὸ ἀληθινὸν, καὶ ἡ ἀθανασία, πῶς ἐπτώχευσεν; ἢ πῶς ἡ εὐλογία δι' ἡμᾶς ἐγένετο κατάρα;

ΚΕΦ. ΙΗʹ. Οὕτως ἂν νοηθείη καὶ τὸ ἐν Ἰωάννῃ τοῖς ἀποστόλοις ῥηθέν· «Εἰ

ἠγαπᾶτέ με, ἐχάρητε ἂν, ὅτι πορεύομαι πρὸς τὸν Πατέρα· ὅτι ὁ πέμψας με Πατὴρ μείζων μου ἐστίν.» Πῶς γὰρ πορεύεται, ἢ ἐπέμφθη κατὰ τὴν θεότητα ὁ εἰπών· «Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί·» καὶ, «Ὁ Πατὴρ ὁ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα·» καὶ, «Ὁ πέμψας με, μετ' ἐμοῦ ἐστιν;» Ὁ μαρτυρούμενος, ὅτι «Ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβών·» καὶ ὅτι «Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο;» Ὁ γὰρ πέμπων ἐκεῖ πέμπει, ἔνθα οὐκ ἔστιν ὁ πέμπων καὶ ὁ πεμπόμενος. Εἰ δὲ ὁ Θεὸς πανταχοῦ πάρεστι, καὶ πάντα συνέχει, περιδραξάμενος τὴν κτίσιν, καὶ οὐκ ἀπιὼν, καὶ πάλιν ἐπανιὼν, οὐδ' ἐκ τόπων τόπους ἀμείβων. Λέγει γὰρ ὁ μὲν Ἱεροψάλτης· «Ἐγγὺς Κύριος τοῖς φοβουμένοις αὐτόν·» καὶ πάλιν· «Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει· ἐὰν ἀναλάβοιμι πτέρυγάς μου κατ' ὄρθρον, καὶ κατασκηνώσω εἰς τὰ ἔσχατα τῆς θαλάσσης· καὶ γὰρ ἐκεῖ ἡ χείρ σου ὁδηγήσει με, καὶ καθέξει με ἡ δεξιά σου.» Ὁ δὲ Ἱερεμίας· «Τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος.» Αἱ δὲ Πράξεις· «Καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα· ἐν αὐτῷ γὰρ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν· ὡς καί τινες τῶν καθ' ἡμᾶς ποιητῶν εἰρήκασιν 39.881 Τοῦ γὰρ καὶ γένος ἐσμέν»· ὁ δ' ἤπιος ἀνθρώποισιν. Καὶ εἰ ὁ ∆εσπότης αὐτὸς ἐξηγεῖται, ὡς οὐδέποτε τοὺς οὐρανοὺς τῆς ἑαυτοῦ παρουσίας ἐγύμνωσεν, ὥσπερ οὐδὲ νῦν μετὰ τὴν ἀνάληψιν τῆς γῆς ἀπολιμπάνεται· «Ἰδοὺ» γὰρ, φησὶν, «ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος·» βεβαιῶν τὰ παρὰ τοῦ ἱεροκήρυκος ἐν ιʹ ψαλμῷ ᾀσθέντα, δι' ὧν καὶ ἐπὶ γῆς αὐτὸν, καὶ ἐν οὐρανῷ ἐπὶ τοῦ θείου ἐπικαθέζεσθαι θρόνου προσεκήρυττεν· φησὶν γάρ· «Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ, Κύριος, ἐν οὐρανῷ ὁ θρόνος αὐτοῦ.» Εἰ ταῦτα οὕτως ἔχει, ἀμάχως τὸ «πορεύομαι» καὶ «ὁ πέμψας,» ὡς μορφὴν δούλου λαβὼν, εἶπε, καὶ διὰ τὸ Ἰουδαίους ἀπιστεῖν τῇ οἰκονομίᾳ, καὶ ὅτι τῇ συμφωνίᾳ τοῦ Θεοῦ καὶ Πατρὸς ἐπεφάνη· καὶ οὐ διὰ τοῦτο μόνον, ἀλλ' ὥστε καὶ τοὺς παχεῖς τὸν νοῦν καὶ χερσώδεις Μοντανιστὰς ἐντρέπεσθαι, τὸν αὐτὸν Υἱοπατέρα ὁμοῦ καὶ Παράκλητον